Glass 

Book__ L 



■ 



THE RIGHTEOUSNESS 

OF 

The Lord's Judgments asserted ; 

OR, A CALL TO SUCH 

AS LOVE TO FARE SUMPTUOUSLY 

EVERY DAY, 
tyc fyc 



THE RIGHTEOUSNESS 

OF 

THE LORD'S JUDGMENTS ASSERTED ; 

OR, 

A CALL TO SUCH 

AS LOVE TO FARE SUMPTUOUSLY 

EVERY DAY, 

To bring their deeds unto the Light which is come by Jesus Christ ; even to 
his Light hi the Conscience, which would make manifest the things that are 
highly esteemed among Mtn, while an abomination in the sight of God : — if 
haply, there may yet be space to repent of the Sorcery and Fornication which 
they have committed through Covetousness, which is Idolatry ; by which the 
btumbling-block of Iniquity is set up to worship Devils and Idols of gold 
and silver, and sensual honours and delights ;— of which all People are 
warned to beware, lest the Dispensations of the Lord, and the time of their 
visitation slip away, and the woful day overtake them at unawares: but 
that while they have space they may bring forth Fruits meet for Repentance, 
that so they might discern the Signs of the Times, and that which deeply 
concerns their own Condition* 

A HINT 

TO 

MERCHANTS, TRADERS AND LAWYERS ; 

AND TO SUCH, AS (iN BABEl/s LANGUAGE,) ARE CALLED 

THE NOBILITY AJND GENTRY; 

BUT ABOVE ALL, TO THOSE CALLED 

CLERGY, 

If so be, they may be provoked to Jealousy, that even some of them may yet 
be aroused to look to their Foundation. 

ALSO, 

AN EARNEST EXPOSTULATION WITH SUCH 
AS SPEAK OF EMANCIPATION. 

AN aTpEAL 

TO 

THE RULERS OF THESE REALMS : 

WRITTEN BY ONE OF THE MEANEST OF THEIR SUBJECTS; 
WHO (THOUGH UNWORTHY TO ESPOUSE SUCH A CAUSE,) 
IS A HEARTY WELL WISH nR OF THE NATION, AND 
THE RULERS THEREOF ; 

THOMAS GOOUCH. 

WATERFORD : 
PRINTED FOR THE AUTHOR, BY JOHN BUI^l* 



'OS, 



INTRODUCTION. 



JVe read of no crime, throughout the Scriptures, 
which more frequently drew down divine vengeance 
upon people and nations, than that of forsaking 
the Lord and going after other gods, whereby 
they became corrupt and brutish in life and know- 
ledge 

And moreover, we may likewise observe, that the 
main root and ground of all that idolatry, was 
selfishness, covetousness, or the love oj money, which 
is called the root of all evil; which still cause th 
people to err from the true and living faith in God, 
(as in i. Timothy vi ) and so pierceth with many sor- 
rows, and raise th a gulf of darkness, tike as John 
describes, (signifying things which should then 
shortly come to pass,) he saw the smoke rise out of 
the pit, which darkeneth both the sun and air ; (see 
Rev \x.) and hath not the pit been opened, by such 
as are highly esteemed of men, yea, even esteemed 
as bright luminaries, or stars oj the first order ? 

And may it not now be queried, whether there 
ever was any age of the world, wherein idolatry did 
more rage than at the present time ? or is there 
any nation wherein it more abounds than our offln ? 
seeing (as the Scripture saith,) that covetousness 
is idolatry , and the love of money is the root of all 



ii 

evil ; and that appears all along, to have been a 
main cause of the vanities into which the people 
fall aivay in the time of the laiv and the prophets, 
even unto the gospel times, yea, so largely set forth 
and the subject so dwelt upon throughout the 
Scriptures, that to advert to texts of that impoit, 
might seem tike taking from the weight of 
that which is set forth throughout the whole ; but 
when J recite a particular passage, I only mean to 
say— see how like these are to the Scriptures 
throughout. 

Hoiv marvellously clear, doth Moses point tut 
and foretell of their revoltings, and consequent 
judgments, as we may read in Deut xxxii. fyc. 
which appear so applicable to our state, even to the 
present day, that 1 shall quote a few lines, in ordet 
to refer to the whole. 

Speaking in the name of the Lord, he saith ; 
" they have moved me to jealousy with that which 
is not God ; they Uave piovoked me to anger with 
their vanities : and J will move them to jealousy 
with those ivhich are not a people ; I will provoke 
them to anger with a foolish nation, tyc I will 
heap mischiefs upon them ; / will spend mine ar- 
rows upon them " ( Deut xxxii. 21. 23 ) 

And the prophets lament the like revoltings and 
evils, which are written for our warning 

Jeremiah likens the daughter of Zion to a come- 
ly and delicate woman ; even at the time when he 
saith, that from the least of them unto the great- 
est every one is given to covetousness ; and from 



Ill 

the prophet even to the priest every one dealetk 
jalsely ; and so they healed the hurt of the people 
slightly ', saying, peace, peace, when there is no 
peace ; and were not ashamed when they committed 
abomination, neither could they blush ; therefore''' 
( he saith ) " they shall jail among them that /all ; 
at the time that 1 shall visit them they shall be 
cast down, saith the Lord." (See Jeremiah m ) 

And in Chap ii saith, " why tirmmest thou thy 
way to seek love ? there/ ore hast thou also taught 
the wicked ones thy ways: also in thy skirts is 
found the blood of the souls of the poor innocents : 
1 have not found it by secret search, but upon all 
these; yet thou sayest, because I am innocent, 
surely his anger shall turn from me ; behold I will 
plead with thee, because thou sayest, I have not 
sinned." (Jer. ii S3 34 35.; 

A fid such appears to have been the state, in which 
the Redeemer found them, when he came, for the 
bringing in of the better hope even the hope of the 
glorious and free Gospel ; who J or our sake also, 
condescended to reason with them, that we likewise 
should be instructed, even by many such sayings as 
these 

" He that is faithful in that which is least, is 
jaithjul also in much ; and he that is unjust in the 
least, is unjust also in much ; if therefore ye have 
not been faithful in the unrighteous Mammon, who 
wilt commit to your trust the true richea ? and if ye 
have not been faithful in that which is another 
mans, who shall give you that which is your own ? 



No servant can serve two masters ; for either he 
will hate the one, and love the other ; or else he will 
hold to the one, and despise the other ; ye cannot 
serve God and Mammon. And the Pharisees also 
who ivere covetous, heard all these things ; and they 
derided him. And he said unto them, ye are they 
which justify yourselves before men ; but God know- 
eth your hearts ; for that which is highly esteemed 
among men is abomination in the sight of God.' 1 
(Luke xvi. 10. 11. 12. 13. 14. 15.) 



PREFACE. 



Some serious Reflections, by way of Preface; 
with a short allusion to those called the Nobility 
and Gentry : and other Remarks ( touching the 
Signs of the Times,) of too general tendency 
to be brought into the following Sections. 

These Reflections are not the result of 
rash, hasty imagination, or speculative notions, 
neither have the contending interests, or jarring 
sentiments which hath appeared in the world, 
been any inducement to me, thus to come forth as 
a fool, in their view, who may be prudent in their 
own sight; nay, but these remarks may rather 
be accounted as the mere gleanings, or fragments, 
of some mournful cogitations and forebodings of 
that harvest which may be fast ripening. And 
though this be but as the residue of a shaken 
tree, or like unto a few berries of the uttermost 

B 



vi 

branches, even as the forebodings of that harvest 
which may yet be as a heap in the day of grief 
and desperate sorrow, because the people know 
not the Lord, neither consider the operation of 
his hand. And seeing that they can calculate 
the ages of the world, and the regions thereof, 
even above and beneath, how is it then, that they 
know not the Lord, (the maker of all things,) 
neither consider the operation of his hand ? is it 
not because they will not know nor consider ? 
therefore they see not, neither can they hear, even 
because they would not see nor hear. 

" Who hath ears to hear, let him hear," is a 
solemn admonition often repeated in Scripture ; 
yea, and even where the words are not literally 
alike, the warning appears to be equally strong 
and pointed ; whether it speaks of hearing, seeing, 
feeling or understanding : it is remarkable in what 
divers manners of speech the same thing is set 
before us; as if in order that we should be 
reasoned with, in all manner of ways the most 
awakening, to arouse mankind from a state of 
spiritual lethargy, yea even if so be, that some 
should be more likely to be attracted by one 
manner of speech, and others by something 
different; yet but one uniform language, to 



vii 

awake and call upon God, with the unfailing 
promise annexed, that Christ would give them 
light ; insomuch, that if such as did not hear 
Moses and the Prophets would not be persuaded 
though one rose from the dead, how should we 
escape, if we make light of the sayings also, of 
Christ and his Apostles? 

And now, all ye who profess faith in Christ, 
(if ye reverence his sayings) take notice how se- 
verely the Lord upbraided the people (among 
whom he walked), because they could not discern 
the signs of the times, whereby it is evident, that 
they should have known if it had not been their 
own fault, seeing that he is no hard master, nor 
ever required impossibilities ; but he reasoned 
with them (by which also he reasoneth with us) to 
shew, that they had ample faculties for to see, hear, 
and understand, and he also sheweth the cause 
why they could not use their faculties ; and that 
is, because they would not^ we may therefore see, 
that his light, and grace, and truth, hath appeared 
to all, though such as reject him, receive his grace 
in vain, in whom the light becomes darkness ; 
and now, let us awfully remember the cause 
which the Lord sheweth, why they could not 
see; oh! if ye regard his sayings, mark well what 



viii 

he saith, even that it is not because they had no 
eyes, but because they had two eyes, and one 
blinded the other, because the eye was not single, 
for " if thine eye be single thy whole body shall 
be full of light." {Matthew, \l 22, 23— Luke, 
xl 34J Behold, oh ! ye unbelievers in the light, 
the cause of your unbelief, even that ye cannot 
believe or see, because ye have two eyes, or an 
evil eye, even when the Lord, by his light or 
conviction in the conscience shews what is good, 
and reproves the evil, then there is not a taking 
heed thereunto in such as do evil ; because they 
hate the light, who hate its reproofs and terrors 
for sin, and would not part with those things 
which are reproved and made manifest by the 
light,— but have another eye, that looks out, to 
save the lusts and inclinations of the flesh, and 
the corruption thereof, from the death blow 
which the Lord would bring upon them ; and that 
is the evil eye, which fills the whole body with 
darkness; and that is the eye also, which looks 
out after the glory of this world, and minds 
what others say, and have said, and done, that 
they may follow their example ; but would not 
follow the Lord, nor trust him, because he would 
spare no lust ; such would rather learn of men. 



ix 

who would (each them to save that which their 
soul lusteth after, even that wisdom and friend- 
ship, which they take to be the high road to the 
honours and profits of this world, or whatever be- 
loved object lies nearest to the heart, whether 
within or without; if Satan can but draw out the 
mind to look at and follow it, instead of looking 
to the Lord, that is the evil eye, which so looks 
out to man rather than God, whereby the whole 
body becomes full of darkness. 

So it is with all the sons and daughters of 
Adam in the fall ; since the day wherein the 
tempter was hearkened unto, and that eye opened 
in Adam and Eve, which looked upon the tree of 
knowledge, and saw it pleasant to the eyes, a tree 
of desire to make one wise, and hearkened to the 
tempter, (who said they should be as Gods,) and 
so let in an aspiring mind, which destroyed all 
their felicity ; but how happy were they, while 
they had an ear, only to hear and obey what the 
Lord had commanded them ; but when there was 
an ear opened to hear contrary to his command- 
ment, and an eye to see what the Lord never shewed 
them, nor desired them to look after, behold what 
death and darkness was the effect thereof ; alas ! 
bow was the ear, the eye, and altogether thrown 



X 

out of order, beyond the reach of any comparison, 
insomuch that death came upon them even while 
alive in the body ; and the Lords voice, (which 
they had heard with delight,) now became a 
terror ; and that eye, which before could see 
nothing but harmony and innocence, became 
blinded with guilt and shame ; and that under- 
standing which had named the creatures which 
the Lord had made, became so deranged, as to 
think of hiding, (in the garden ) bom the Lord 
who is omnipresent. 

And wonderful as all that should now appear, 
it is so exactly the state of all the sons and 
daughters of Adam in the fail, that no language 
could more strikingly set forth the condition of 
such as hearken to the tempter at this day, and 
who also hear and follow the voice of such as are 
beguiled by the snbtiity of the serpent ; the 
Lord's voice is a terror to all that hate the light, 
and that is the condemnation of all that love 
darkness rather than the light; such would hear 
and v)bey, (yea and trust) man rather than the 
Lord ; they that hate the light, would hide from 
God, (who is light,) as Adam did, and that is 
the state of all his sons and daughters in the fall, 
and will remain so for ever, with every soul that 



xi 

would not come to Christ the Redeemer, out of 
the fall, who is the repairer of the breach, and 
the restorer of paths to dwell in. 

And when he came into the world in that pre- 
pared body, to redeem mankind, and restore the 
joys of God's salvation to the ends of the earth, 
we may observe, that many, who were highly 
esteemed amongst men, and thought most eminent 
for wisdom, learning and piety, were the most 
severely upbraided by our Saviour, as men who 
could not discern the signs of the times; yea, 
they were called such as had eyes that could not 
see, ears that could not hear, and hearts which 
could not understand, and even such of the chief 
rulers as believed on him, did not confess him, 
because they loved the praise of men more than 
the praise of God, for the world by wisdom knew 
him not, nay, but their chief rulers and scribes, 
(who were esteemed as the centre and fountain of 
light and understanding,) were the furthest off 
from having that eye opened, which could see the 
things that belonged to their peace, and they 
were the men, who, with their subtilty, craft, and 
covetousness, tended most wofully to darken 
the minds of the people, and settle them down 
secure in the way which leads to destruction, as 



xii 

we may read in Matthew, xxiii. Mark, xii. Luke, 
xx. John, ix. and many other parts of Scripture ; 
and that which hardened the heart and darkened 
the understanding in that day, will never enlighten 
it in any age of the world. 

Yet now alas, how many who read those say- 
ings, pass them over, as if they should not be ap- 
plicable to their own state, and as if they were 
only recorded as a declaration of what took place 
in that day ; but are they not also written for our 
instruction, correction, and admonition, that so 
we may be warned (by that which befell the Jews) 
to beware of rejecting the Saviour as they did, 
whereby they were left in a state of death, dark- 
ness, and self- righteousness ? and now, all sorts 
of people are equally warned thereby, let their 
profession be what it may, whether of the national 
way of religion, or the most zealous dissenter, or 
whatever else, whether professor or profane, or 
however circumstanced in the world, high or low, 
rich or poor, all of us together may do well to 
take notice, how many sorts, ways, and opinions, 
were among the Jews, which (however widely 
they differed one from another) were all profess- 
ing to look for the Messiah, and yet, how wofully 
did they (or most of them) reject him when he ap- 



xiii 

peared ? because they were carnally minded, and 
not spiritual, but, looking out for something suita- 
ble to man's wisdom, by which each was built up 
in their own way; insomuch, that (how far soever 
they differed from each other) some of all sorts 
seemed agreed in rejecting the Saviour ; but most 
of all, their great and wise ones, who could not 
bear the purity, simplicity, and spirituality of his 
life and doctrine ; which being so contrary to their 
wisdom, and to their carnal selfish views, that 
they were filled with madness, insomuch, that 
some of the most moderate amongst them would 
say, these are hard sayings who can bear them ? 
others said he hath a devil and is mad, why hear 
ye hi in ? 

And now, is there not as great danger at this 
day, that many who make a high profession, and 
speak highly of his coming and mediation, (yea, 
and of the redemption which comes by Christ,) 
yet may withstand the glorious design thereof, as 
stiff as ever the Jews did, who were the betrayers 
and murderers of the Prince of Life ? Alas, what 
shall be said of high professing Christians, who 
go about to establish their own righteousness ; 
settling down in their different forms of religion, 
and as zealous for the ceremonies thereof, as ever 

c 



xiv 

the Jews were, while as yet, they may be equally 
from beneath, as the Jews in their ceremonies, 
yea, and with less command for their observance 
of them than the Jews, who were commanded to 
observe the figures of the ceremonial law iu its 
season, until Christ came; and will not the mere 
formal christian be far more inexcusable than the 
Jew, if so be, that after all their profession of the 
Lord from Heaven, (the quickening spirit,) they 
should yet sit down in that which is from beneath, 
even the works of the flesh ? not submitting to his 
righteousness which is of faith, and so not be- 
lieving in his heavenly promise of his law written 
in the heart, even the law of the spirit of life in 
Christ Jesus, which should change the heart, and 
make all things new, and all of God, in righteous- 
ness and true holiness, even as by making the 
inside clean, the outside should be clean also, yea, 
all the life and conduct of the true Christian 
should be of a piece, like the example left us by 
the Lord, that we should follow his steps, as 
Peter saith, (1 Peter, ii. 21,) and if we should 
follow his steps in suffering, how could we do 
otherwise in conduct through life ; yet now, after 
all, if we say (or think) as the Jews did, who 
*aid, these are hard sayings, who cau hear it, and 



XV 

in like manner thrust his good spirit and ways far 
from us, and so go out from his spirit and coun- 
cil, and settle down in a form of godliness, with- 
out the power ; such go from the religion of Jesus, 
let the form be what it may. 

The Scripture chargeth us to turn away from 
such as go away from the power of God ; 
(2 Timothy, iii. 5.) and saith, that such as had the 
form of godliness, yet were proud and covetous, 
yea, and lovers of pleasure more than lovers of 
God, but Christ, the power of God, redeems out 
of all iniquity, so we may see, that the religion of 
Jesus is neither more nor less than his own spirit 
and power made manifest in the soul ; and John 
saith, all who deny that were of Antichrist, so 
that the fairest, and most specious profession of 
Christ that ever yet appeared, without his spirit, 
is at best but a bastard, brought forth by the great 
mother of harlots and abominations of the earth, 
and that is the birth which at this day corrupteth 
the earth, and fills it with violence, yea, with the 
violence which is done to the convictions of the 
Prince of Life, by such as profess him, while their 
life and conduct say, away with such a one from 
the earth, and release unto us the robber, yea even 
that which hath robbed and spoiled the earth, and 



xvi 

filled it with violence, (who can read this ?) that 
which is of the earth, earthy, would rather bear, 
and be more at liberty with the robber, even 
though they should have tasted of the spoil, con- 
fusion, and insurrection which he had made since 
the days of Adam, yet he being of their own 
nature and spirit, they could bear with him rather 
than Christ, who is not of this world, and whose 
spirit all crucify unto themselves, who live after 
the flesh, even while they may shew great zeal, and 
make a specious profession of the gospel, and 
would be much offended to be called unbelievers. 

And after all that hath been done for the na- 
tions called Christendom, who profess that blessed 
faith of which the Jews proved themselves unwor- 
thy through their unbelief, yet if we who profess 
that precious faith, should fall into the like despe- 
rate depravity, with which they were upbraided, 
as the cause, not only of their woful calamities, 
but also the cause, why they could not read or un- 
derstand even the judgments of the Lord de- 
nounced against themselves; and thus the Scrip- 
ture setteth forth the cause, saying, " wherefore 
the Lord said, Forasmuch as this people draw uear 
me with their mouth, and with their lips do honour 
me, but have removed their heart far from me, 



xvii 

and their fear toward me is taught by the precept 
of men : — therefore, behold, I will proceed," &c. 
(Isaiah xxix. 13.) and although that was addressed 
to the people of Israel, yet it stands as a warning 
to the ages of the world, and now after all that 
the Lord hath done for us, if we should forsake 
hira, and go after other gods as they did, should 
we not be more guilty and far less excusable than 
the Jews, against whom the anger of the Lord 
waxed hot, and his fierce wrath was often poured 
forth upon them for serving other gods; whereby 
the heart became dark and gross, and their manners 
corrupted, until at last they were destroyed from 
being a gathered people : and we who have had 
a gracious offer of the precious faith (which they 
lost), and have even been partakers of a foretaste 
of many blessed effects, which should be the por- 
tion of the true believer, even as it respects the life 
that now is, with many precious demonstrations 
of the blessed fruition thereof, ia that which is to 
come. 

Such is the foretaste which hath been set forth 
before the Christian world by a cloud of witnesses 
through the long forbearance of God, which hath 
not been for our own righteousness, but according 
to the greatness of his mercy ; and if (after all,) 



xviii 

we should follow lying vanities, and forsake that 
sure mercy, by going after other gods as the Jews 
did, though quite in a different way ; yet if the 
heart be removed from the Lord, there lieth the 
whole evil, yea, the evil nature is then put on, 
and the divine nature departed from ; for no good 
thing can proceed out of the heart which depart- 
eth from the Lord, and he is not as a man that 
could be mocked with empty lying compliments 
of lip honour, or other performance, while the 
heart is far from him, serving other gods, for 
whatsoever the heart of man goes after, that is 
his god, and if it be an earthly corruptible object, 
that will corrupt and darken the mind and man- 
ners of such as cleave thereunto ; and that is the 
root and ground of idolatry, which corrupteth 
the earth. 

Therefore if the heart go from the fear and law 
of the Lord written therein, and so become dark, 
gross, and earthly, going after covetousness and 
the vanities of the world, which were the vanities 
of the heathen that knew no God ; would it not 
then be just and righteous with the Lord, the 
Judge of all the earth, who will do right, and 
hath shewn long forbearance, which if we slight, 
and will not turn to him that smiteth (or chasten- 



xix 

eth in mercy,) would it not then be just and righ- 
teous with him, for to deal with us, in righteous 
judgment, and fury poured forth, seeing that it is 
his unalterable purpose, to erect a standard of righ- 
teousness in the nations ? hath he not a right to 
rule, break, and dash to pieces, (all that will not 
be fashioned conformable to his will,) until he 
comes to rule, whose right it is ? and if that should 
appear to us, to be effected in (comparative) 
slow degrees, should not his forbearance and long 
suffering lead us to repentance, even so as tho- 
roughly to amend our ways, and our doings, 
rather than to stout it out, until the overflowing 
scourge pass over, when there should be no re- 
medy ? Who knows but the Lord may yet hasten 
his work, and cut it short in righteousness, in a 
manner which we have not yet witnessed ; and 
such are the considerations which I feebly aim 
at bringing into view, by the following plain sim- 
ple reflections. 

And now if I can do nothing for the truth, I 
should be sorry indeed to do any thing against it; 
and as I desire, that none who read (the fol- 
lowing pages,) should hurt themselves, (by in- 
dulging impressions resulting from the lightness of 
a vain mind ;) I would earnestly and affectionately 



remind some, of a caution which they may read 
ill Scripture, that is, " therefore be not ye mockers, 
lest your bands be made strong and although 
many may be disposed to deride what they read 
herein, and view it with contempt and ridicule; 
yet I am persuaded, that whoever thou art, that 
may read this little book, (strange or awkward as 
it should appear) thou may find something therein 
to suit thy own condition, whatever may be thy 
state or situation, or however circumstauced in 
life ; and I myself, if I should live to see it at a 
future day, desire to be preserved in such a state 
of mind, as to be instructed by remarks that may 
be found therein. 

Nevertheless, I am quite aware, that there are 
many things about it, (beside what may be 
thought of the singularity of the subject,) which 
will appear to the self-righteous^ critic, exceeding 
rude, and unfit for to appear in an age and nation 
so polished, refined, and reformed as those in 
which we now live ; but all that and much more 
that might be said of the like kind, have little or 
no weight with me, though I would not (willingly) 
offend any, jet, as offences will come, I would 
remind such as may be offended, to remember, 
that it cometh by such as cause the offence, rather 
than by him that pointeth out the cause ; and 



xxi 

here it seems as well for me, slightly to hint at a 
few of the most prominent objections, that may 
occur to many, or most readers, who may be 
strongly prejudiced against what is herein set 
forth. 

And first, I know that some would object, that 
many things like what is held forth herein, hath 
been already advanced by evil-minded men, whose 
designs therein were mischievous ; to which I would 
answer, that I am satisfied in my own conscience, 
which I trust will bear me witness, that I dare 
not join in any wise with those whose designs 
were evil, let their pretensions be what they may ; 
and if such should seem to make a handle of 
some evils which I may point out, yet their being 
taken notice of by evil-minded men, may not be 
a sufficient cause for me to pass them by, though 
I never chose to go their way ; and now, if mis- 
chievous, evil minded men, should say what we 
know to be true, and should complain of abuses 
and of evil ways, would that be a reason why 
they should not be believed ? or that they who 
commit such things, should still persist therein, 
because ill-disposed men pointed at them ? would 
not that be sinning with a high hand indeed ? If 
. I should fall into the mire, and should my 

D 



xxii 

adversary meet me and make sport of my filthy 
condition, would that be a reason for me to 
tumble into it again ? or that my friends should 
not help me or take notice of my situation ? and 
because my enemy watched after me for evil, is 
that a reason why my friend should not look to- 
wards me for good ? Albeit I am aware, that a 
desperate disease may sometimes be followed by 
desperate consequences : and is it not high time 
to look about, when the sword of the wicked 
seems drawn against the iniquity of a nation, 
seeing that righteous men would not be fit to 
execute the Lord's vengeance upon a guilty 
people? 

* And now, as the length and tediousness of the 
whole may appear objectionable to most readers, 
especially at this day, when the world seems bur- 

* As to lhat common objection, that the repetition of the same 
words is tiresome and takes away from the weight ; 

I would answer, lhat such a conclusion may be erroneous, if 
resting only with the hearer or the reader, who (peradveuture) 
could feel little or no weight in the most solemn subject, if only 
once repeated, or never mentioned at all ; and then, if such should 
be repeatedly called upon, to attend to things in which they felt 
no interest, (though of the deepest concernment to themselves ;) 
it is no marvel if such should think a repetition both insipid and 
tiresome, while the soul cleaveth unto the dust of the earth, settling 



xxiii 

thened with publications : I may say, that is far from 
being my choice ; for I aimed at brevity through- 
out as much as I was capable ; and could easier 

down in that fearful state, which saith, " yet a little sleep, a 
little slumber, a little folding of the hands to sleep;" (Pro- 
verbs, xxiv.) 

I shall repeat some cases over and over again, because that I have 
often thought it a marvellous thing, that many, (who are very te- 
nacious about non-essentials,) least of all mind that which is of 
the greatest magnitude ; and thus, if any say, wherefore should he 
so often repeat our Saviour's manner of reasoning with the Jews ? 
I might say to such a one, that I repeat it over and over again, 
because thou seem to forget, that it is an unspeakably important 
part of the New Testament, which deeply concerns all sorts of 
people. 

We may frequently perceive, both in the Old and New Testa- 
ment, the same words repeated, in order to call the attention to 
the solemnity of the subject. — Jeremiah, in his epistle to the 
captive Jews, (to shew, that the gods of the nations are no gods,) 
mentions their gods thirty times in that one chapter ; and what if 
it might be proved, even at this day, that the gods of many who 
call themselves Christians, are no gods. 

But I need not attempt any thing by way of apology, well 
kuowing, that after all that I should say, I could never satisfy 
some ; seeing that such as resolve to put off real seriousness until 
the day of doom, would be sure to throw aside these Reflections, 
as appearing tedious and tiresome ; while at the same time, if they 
met with some trifling lying tales, they might spend hours over 
such things, without thinking them tedious or tiresome ! ! 



xxiv 

have made it a deal longer, but as I desire to be 
fully understood, I could not set forth my views 
clear and explicit in few words, as others might 
do, seeing that my comprehension aud memory 
is dull and feeble ; and it may easily be seen, that 
1 am quite what is called illiterate, and al- 
though I would by no means slight or undervalue 
learning in its place, yet I do not hereby mean to 
apologize for my defect therein ; as I know be- 
yond a shadow of doubt, (having seen, as plain 
as I see the paper I write upon,) that if I had 
been faithful to the Lord, he would enable me to 
express myself as I ought to speak. And although 
it may be called very rude, and the style appear 
exceeding low and mean, yea, and what would 
be called base and foolish ; yet I have no uneasi- 
ness on that account, as I should not expect to 
speed one whit the better, if it had even been 
according to the refined eloquence of the times, 
having abundant proof, that if fine shining talents, 
great learning, arts, or parts, would have done, 
the work might have been effected long ago, 
seeing what abund?uce of such accomplishments 
run over the nation as a mighty stream ; and al- 
though the deceit of old Satan may swim therein 
like a gallant ship, yet how little real virtue or 
sincerity, hath been promoted thereby ? 



XXV 

And how is the great name and power of GoJ 
blasphemed, by attributing the heavenly ord*r 
and economy which he exereiseth in the creaticn, 
(or ordereth by the word of his power) unto tie 
delusive refinement which they affect to be wok- 
ing in the world ; and even imagine, that only for 
them, things might go back again into the »ld, 
rude, barbarous state, from whence many of t!em 
think, that such as they, have rescued the wiole 
human race ; even while some of themselvesmay 
be sunk as low, and have as great need t) be 
reclaimed as the rudest part of the creation yet 
far be it from me to make light of that iseful 
knowledge or learning which hath been n<ne of 
the smallest of the gifts and favours besowed 
upon mankind; howbeit, those that pervet such 
favours, while they boast of the perfection >f their 
attainments, seem as destitute of the grand of 
true knowledge, (even the knowledge c God,) 
as the most uncivilized part of his creatio, which 
the vanities they run into bear abundant witness, 
and which would be too tedious for me d point 
out* as that would be more fit for a voluae than 
a Preface. 

Yet I shall make one remark upon th course 
of their conduct, as I have heard or read, of 



XXVI 

their theatres, revels, games and toasts, though I 
lipver saw the like ; yet the accounts which I 
h\\e heard of such follies, and the bundles of 
ly\ug novel and romance books, which are said 
tobe the pastime of what is called the gay and 
relied world, altogether appear to be so frothy 
au< disgusting, eveu to a moral rational creature, 
thai we may query, whether there be any thing 
so l^w and debasing in the manners of the bar- 
barcjs nations of the world ; yea, whether the 
accounts we have of the poor Hotteutols, and 
othejbarbarians, dancing before the moon, or 
roun^ their fires, (and the like,) be at all so 
deba^ng or degrading to the rational creation of 
God As the vanities of that which is called the re- 
fined ^orld, or higher circles of life : as for instance, 
what i)uld be compared to that low fihhy glee, 
which fe excited by the drinking of their toasts, 
&c. fojmy own part, when I have accidently 
heard ^ich accounts read, 1 have been so amazed 
as to tfiuk, what it could be, that should sink, 
and detase the passions, and exultations of man- 
kind, s far below that of any four-footed beast, 
or ereecng thing upon the face of the whole earth ; 
and yetj one day they shall be made to know, 
thai it ilsin. 



xxvii 

But I should not have noticed these things 
here, if there had been no striking- difference be- 
tween their vanities, and the follies of the rude 
barbarian, I say, had they been all, only frothy 
bubble alike, I might have passed them by ; but 
there is one difference, too striking to be passed 
over unnoticed, and that is, the great profligacy 
and prodigality of the amusements of the great 
ones, who seem to think it an honour, to waste 
and destroy the good things of the creation upon 
their fickle whimsies and idle fancies ; Alas, 
what a vast heap of deceit, dissimulation, pains- 
taking, curious tricks and invention, must be 
combined together, to please their crazy passions, 
which perhaps did not please them in the end, as 
if Satan was the mainspring and life of all their 
pursuits, they seem as if they could not sin gree- 
dily enough to please him, or come up to that 
pitch of deceit as would be to his liking; yea, to 
that pitch of folly is the world arrived (as if it 
should grow worse with age;) that now they are 
counted the chief, and most honourable, who de- 
stroy the most upon their ungodly lusts; oh! 
what a brave family they are thought to be, that 
destroy their thousands a year upon their 
gambling and rounds of pleasure ; which should 
rather be called rounds of madness. 



xxvm 

And if so happen, as often we hear, that they 
run into great debts, by such follies or madness ; 
oh! then the polite and gentile world would talk, 
as if they were all Satan's host that had been look- 
ers on ; for when they see them run great debts, 
they speak of such a case, as if they were not ac- 
countable beings, and as if there was nothing 
more at stake, but just the earth that [themselves 
had lost ; yea, as if they had made themselves, 
and all that they possessed, and might hurl it 
about as they please ; even as though they were 
not stewards that should be accountable to God, 
for wasting their time, and destroying his good 
creatures ; but their friends (as they are called) 
would then say, that they had only to arrange 
their affairs so and so, until they retrieve their 
fortune, as if that was all they had to do ; they 
speak of such things, as if they had quite forgot 
the great score of sin, that such ways heap to 
them against the day of wrath ; yea, they speak 
of such things, as if they had quite forgot, that 
there is a just and righteous God, to call them to 
account for trampling upon his favours, and doing 
violence to that reverence which is due unto him. 
And yet, such are called the nobility and gentry 
of a reformed christian state ; but I may not go 



into particulars, but must leave them and pass 
on, for even the slightest view of such things, 
reminds me of the bottomless pit ; and when we 
reflect how their ministers build them up in false 
security so long as they put into their mouths, it 
seems as if nothing else could reach such a state, 
but the judgments of Almighty God, which, who 
would say, but sooner or later they are sure to 
overtake all such ways. 

But to return to the subject of the following 
lines, 1 may say, that I have no view of entering 
into many subjects, nor yet of arguing cases, but 
slightly to touch upon, and barely bring into view, 
a few of those things which spread darkness over 
the nations, and gross darkness in the people, 
yet I know that it would avail nothing, even were 
I capable of saying ever so much about it ; yea, 
and though it should be never so much to the 
purpose, unless the people lay to heart, and searcfx 
for themselves to see whether these things are so ; 
for all that I mean or can do, is, simply to remind 
us of the great cause there is (at this day,) for 
self-examination; and such as may be disposed 
to find great fault with these remarks, I would 
only remind them, seriously to consider, whether 
their own life and conduct be more correct than 



XXX 

what I have written ; and as the main subject 
which I aim at bringing into view, is that of the 
evil of covetousness, and shall mention some 
particular orders of men, as the principal teachers 
of the people, and leading men of the nation, 
whose example may be of woful consequence to 
the people at large, and if any should think that 
I speak too close and pointed, I may tell them 
again, that it is quite the reverse, knowing 
that I have dealt gently as I could, with any 
degree of justice to the magnitude of the occasion ; 
and that I have no evil motive, my conscience 
will bear me witness, as I have no narrowness to 
any, and nothing but good will to all ; neither 
have I any thing like what is called a party object 
in view herein, having even avoided conversing on 
these subjects while writing, lest that should 
interfere with the impressions on my own mind, 
so that no individual even knew of my intention 
to write these remarks, therefore no one beside 
myself, is accountable for one line of it. 

On viewing these lines, some might be ready 
to query, (seeing that I speak so pointedly to 
others,) whether I myself, or the people which I 
am joined with in religious profession, are clear of 
covetousness ? to which I would answer, that if 



xxxi 

we are not (while I lament that all are not 
clear) I say that our profession will be no shelter for 
us, but rather an aggravation of the crime, if so be 
that while we make a good profession, we should 
be found guilty of covetousness, either in going 
too greedily after the gain or friendship of this 
world, or of sitting down in sloth, and, like the 
sluggard, covet to be supported by the labour of 
others ; I say, if such should be the case with any 
of us, these lines would rather tend to the reproof, 
than justification of such ways ; yea, and if I, 
myself, should fall (any ways) into the things which 
I have condemned, then let what I have written, 
stand as a testimony against me in such a case, 
that the ways of the Lord our God may be justi- 
fied for ever, and cleared from the reproach of all 
that bring condemnation on themselves. 

If any should query, who is this, that appears 
so bold aud confident, as to attack the follies of 
the times, and speak so freely of the failings 
of the people? who is he that takes so much 
upon him ? Answer, I may tell thee who ; it 
is even as a worm, one of the meanest of 
the creation, or rather, what if I should say, 
that it is the voice of the times which so speak ; 
and that I am as nothing. There was a time 



xxxii 

when great folks would not speak, because they 
loved the praise of men, and then children spake ; 
but the great ones were sore displeased, and they 
also said, rebuke thy disciples ; but the Lord said, 
that if they held their peace, the stones would cry 
out ; but how few are they at this day who believe 
that ; for the unbelief which appeared when the 
Lord walked amongst men was not much greater 
than that which is manifest at this day, wherein 
such as profess most faith, appear the deepest 
sunk iu unbelief, as not only to deride, but disbe- 
lieve, that the Lord would cause the things which 
are trodden under foot, to speak, for the honour 
and praise of the living and true God, and against 
the house of Baal, yea, to publish the name of the 
Lord, aud ascribe greatness unto our God. 

But as I would not willingly cause any to be 
mistaken about me, I may acknowledge that 
my discouragements are great many ways, even 
to dismay ; and first on my own account, seeing 
how unfit I am to advocate such a cause, for 
what will it avail, though I may say, that I have 
been kept from all things which men call im- 
moral from early youth ; yea, even through a de- 
gree of principle; yet what should that prove 
more than the Pharisee, when I must acknowr 



xxxiii 

ledge my unfaithfulness to the Lord, who hath 
shewn great mercy, and favoured with his light 
and grace, when in a very low estate ; but I have 
not been faithful in proportion to the great and 
unmerited mercies of the Lord my God ; therefore 
I must acknowledge the great sin of omission 
which lieth at my own door, whereby I have 
sinned and fallen short of the glory of God ; and 
seeing that it is even so with me, is it any marvel 
if I should often be encompassed about with great 
dismay, when I think of calling to others to look 
what they are about ? and surely my own un- 
worthiness should cause me to look on their 
failings with all forbearance ; but yet, would that 
be reason for me, now to add this above all the 
rest, even to prove unfaithful in the end, because 
I had not been as faithful throughout as I should 
have been. 

And although the discouragements on my own 
account may be very great, yet how much greater 
do they appear, (and still more insurmountable) 
when I look on the other side, and think of the 
very ill reception that such remarks may be sure 
to meet with in the world, on many accounts, 
especially at this day, when the house of Baal 
has gotten into such high request, and the priests 



xxxiv 

thereof very many, and their graves and high- 
places in great repute among divers sorts of 
people; while they appear but very few, who 
seem disposed to retire to the caves mouth, 
being truly zealous for the honour of the Lord 
alone ; for most appear to seek their own things, 
rather than the things which are Jesus Christ's ; 
yea, they seek the different objects of their at- 
tachments ; which though they may seem widely 
to differ one from another, yet they may be found 
to be quite the same at heart, and tend to the 
very same end, yea, to be all comprehended in 
the same region or circle, if they should be found 
more concerned about their own things, (cause 
or party) than for piety towards God, and good 
will to men, yea, and while many think they 
are for peace on earth and good will to all men, 
they would not hurt their feeliugs, (as Babels 
phrase is) by calliug in question their gods. 

For now a days, the gods that many bow down 
unto, is self interest, in some way or other, yea, 
even while they profess self-denial, and such as 
bow down to self-interest, whether it be in (what 
is called) religious or in worldly respects, they 
are very subtle and tenacious of their gods ; so 
that now they are ail for peace, because they 



XXXV 

would not have the hope of their gain, or their 
favourite object disquieted or called in question, 
or run the hazard of having their goddess 
brought into disrepute, and therein they have a 
fellow feeling for each other, so that they will 
not meddle with each other's religion, lest it 
should disturb their peace, but the truth is, lest 
it should hurt their self interest, or favourite ob- 
ject, even while each think, that all his care 
and tenderness is for the truth, even while it may 
be possible that the truth is not in them ; for 
there is no bounds to the deceit of the heart, yea, 
the Scripture saith, that it is deceitful above all 
things, which perhaps was seldom (if ever) more 
largely verified than in the present day, wherein 
all seem disposed to cry peace, peace, and for 
each to pretend to have no dislike to his neigh- 
bour's god, even while he esteem it vastly dif- 
ferent from his own ; as if all should be quite 
pleasing to the Lord Almighty, while the different 
self-interests of men, and their self ends should 
all remain at peace and self security, all which, 
seems to be the greatest master-stroke that ever 
Satau yet played, for the setting up and establish- 
ing his kingdom, even outstripping all the perse- 
cution and murder that ever he devised, or had 



xxxvi 

power to practice at any one time, wherein he 
appeared in the world as a devil, a dragon, and 
a destroyer and murderer. 

But the serpent finding himself foiled in all 
such hideous shapes; the Lord having limited 
his power in that sort, and even mankind is 
turned to abhor him in all such ways, for the 
faithfulness of the Lord s servants foiled him in 
battle that way, in which case we may say, that 
though one woe is past, yet it would be well if a 
worse did not remain to follow after ; for Satan 
finding himself cast down as a destroyer and 
murderer, (though still most agreeable to his 
nature) he again betakes himself to act his first 
and great master-piece, which is the very ground- 
work of all that ever he did since the world 
began, that is, to deceive the nations, even while 
he cannot torment; so that now he acts as Satan, 
a serpent, a deceiver, yea, and the Scripture 
saith, that if Satan be transformed as an angel of 
light, it is no marvel that his ministers should be 
transformed as the ministers of righteousness. 

And if such should be as the order of the 
present day, is it possible that any thing could 
be more alarming in the signs of the times, if we 
could but understand ? for, is there any thing more 



xxxvii 

dangerous than a false peace, which must be 
broken up ? such a peace as the son of Ahab 
sent to enquire after, even when the sword was 
drawn against him, he cried, is it peace? when he 
that had been sent to execute the Lord's righteous 
vengeance answered, what peace, while the 
whoredoms, &c. of thy mother Jezebel are so 
many ? yea, and Jezebel spoke out her last 
words in a sort of confidence, saying, " Had 
Zimri peace who slew his master?" And we 
read, that Herod and Pontius Pilate were made 
friends, and at peace, when our Saviour was taken 
to be crucified ; and now, is there any thing that 
could tend more wofully to corrupt the earth, and 
fill it with violence, than such a peace ? against 
which, Christ, the prince of peace, hath a contro- 
versy ; who " came, not to give peace on earth, 
but rather division;" ( Luke xii. 51 ) who hath 
ears, let them hear ; for he that is the truth, will 
divide, break in pieces, yea, grind to powder, all 
deceitful peace, before he gives his peace, which 
he giveth, who saitb, " but not as the world giveth 
give I of whose peace there is no end, but a 
woful end awaits all the false peace of the 
world. 

Therefore, seeing that the order and disposition 

F 



xxxviii 

of most in the present day seems tending to say, 
peace, peace, even to many things against which 
the just Lord hath an irreconcilable controversy ; 
is not such an exceeding gloomy aspect in the 
signs of the times ? even to behold men crying 
peace and safety, in the very thing, because of 
which, destruction may be hastening ; yea, be- 
cause of the deceit wherewith Satan deceiveth 
the nations ; for was ever greater deceit in the 
world, than for men to say and think, that they 
are for the glory of God, and for peace on earth, 
and good will to men, even while they would not 
speak the truth to their neighbour, lest it should 
hurt their feelings, or disturb their peace or false 
rest, by calling in question, the safety, virtue, or 
power of their gods ? which may lie so near their 
self-wills, desires and interest, as to be like divid- 
ing asunder between the marrow and the bone 
to part with it ; for if the carnal mind be set 
upon any beloved object, it would part with much 
rather than that thing, which may be called the 
god of such ; for whatsoever we love most is our 
god (or idol,) and the great, everlasting, Almighty 
God that sitteth in the heavens, will not be 
mocked with an empty, dead, formal profession ; 
if any man love the things of this world, 



xxxix 

or any profession of religion, or any thing con- 
nected therewith, more than he loves righteousness, 
let not such a one deceive himself by saying that 
the Lord is his God, or that he loves him above 
all, while in such a state. How admirably clear 
and simple is the Scripture description of the 
Lord unto man, which saith, " this is his name, 
whereby he shall be called, the Lord our right- 
^dusness. And again, where the Lord speaks of 
his own people, which he redeems out of all 
deceit and unrighteousness, of them he saith, that 
" their righteousness is of me, saith the Lord." 

But now, what sad forebodings of the signs 
of the times, is raised in the mind that can 
perceive the depths of old Satan's bait, which 
appears to have been sucked in so greedily, as 
to blind the eye, which could alone behold the 
glorious innocency in the Creator and preserver 
of men ; (even in the new creation) and to open 
that eye, that should not only be offended at 
each other's nakedness, but set to work to sew 
their fig-leaves together for a covering, and, as if 
they could make peace between the seed of the 
serpent and of the woman, even while the Lord 
hath put enmity between their seed, (mark that) 
for now man cries, " we must all unite together 



xl 

and be at peace, and not disturb eacb other's 
repose," (though it should be all of the serpent, 
what is that to me) for now we must be at peace 
with all men, yea, " peace on earth and good will 
to men," the ministers of Satan (transformed as 
the ministers of Christ) may preach, when they 
would not have their self ends or interest dis- 
turbed, or their deceit exposed to any further 
attacks that the truth might make upon them; 
was ever the depths of deceit greater than in 
this thing? even to be so deluded by the de- 
ceivableness of unrighteousness, as to believe a 
lie, yea, to believe, that they were for peace on 
earth and good will to men, while they would 
not disturb any of their idols which bringeth 
the wrath of God upon them. 

Alas, what sort of peace and good will to 
men is that? could any thing be more like unto 
a man who might see his neighbour fast asleep 
in one end of his house, and the other end all on 
fire? and exclaim, " what a fine happy repose he 
takes, let him take his rest, for I am all for 
peace, and have such good will to men, that I 
could not find in my heart to disturb him, seeing 
that I love him as myself? and besides that, if I 
should arouse him up, to be a witness of such, 



xli 

a frightful catastrophe as to see the flames all 
about his ears, how could I ever after look him 
in the face ? or would he ever forgive me such 
an act of cruelty ? and as this is a time of good 
will to all men ; I would not be guilty of arousing 
him into such perplexity, hoping that he would 
not be sensible of the violence of the flames, 
seeing that he is in such a fine sound sleep; and 
therefore I may be good enough to let him sleep 
it out ; And moreover, I would account it bor- 
dering hard upon persecution, for any to attempt 
to disturb such happy repose, seeing that for any 
thing we know, he may now be in great glory, 
dreaming of high preferment, yea, of the great 
pomp and state, even of the glory of this world, 
such as his soul lusteth after." 

Now there is a clear and real comparison, of 
the manner wherein Satan (through his emissaries) 
is working at this day, to befool, betray, and 
bewitch mankind ; even under pretence of peace 
with all men, that now they would be so peace- 
able and condescending, as not to insist upon any 
thing; but even the condition upon which alone 
peace can be secured, would be given up for 
peace sake, (as the serpents peace is called,) so 
that, although we find a mighty important con- 



xiii 

dition annexed to the charge of, " follow peace 
with all men, and holiness, without which none 
shall see the Lord ;" yet we find that Satan's 
ministers, (or such as would uphold his kingdom 
of deceit) pretend great liberality ; for now they 
want people to be liberal with them, therefore 
they would not be too nice, but give up a deal 
for peace sake, and would not be so rigid as to 
insist upon holiness, although the Scripture saith, 
without it none shall . see the Lord ; but Satan's 
peace wants no such condition as holiness, unless 
any should seem to require it, and then for 
peace sake, he would soon devise a counterfeit 
holiness, that might pass with all such as he 
could bewitch for money, for with such, all his 
fcorceries pass for sterling, yea, they have been 
even called ordinances of God by such whose 
mind is blinded by the god of this world, which, 
although their hearts became so dark, that some 
denied what others set up, yea, and got so fierce 
about their ordinances, as to cause many to be 
cast into prison, tormented and killed, who at- 
tempted to deny those things, about which they 
were never agreed among themselves, further 
than as the higher powers extorted a deceitful 
compliance. 



xliii 

Such was the work which the devil drove in the 
world for some ages, setting on his ministers to 
make war about their carnal ordinances, and 
many inventions which they had set up through 
philosophy and vain deceit, whereby they were 
corrupted from the simplicity which is in Christ ; 
and then they persuaded the people, that their 
contradictory inventions came down from heaven ; 
for that was the thing by which they sought to 
get their wealth ; and therefore they were mighty 
fierce and ravenous about it, as ever ravenous 
wolves could be, each party claiming it as their 
own right, and each calling for help from the 
higher powers to put down the others, until their 
sheep's clothing became too narrow to hide such 
barefaced devastation ; while the Lord's little 
flock, (many of whom through death obtained 
the victory,) had been sorely handled amongst 
them ; but through all, the Lord shewed his arm 
to be too mighty for all the powers of darkness, in- 
somuch, that Satan's kingdom lost ground by the 
very means which he had devised to set it up, 
and his ministers were discovered by the light, 
which was as a deadly blow to the works of the 
devil, whose kingdom is all of darkness ; so that 
4eing vanquished (or rather discovered) in his 



xliv 

old career, he changes his method of warfare, 
being an unwearied enemy ; his ministers of 
course change their way also ; for finding their 
craft endangered by fighting, now they all pre- 
tend to be for peace ; that so they might keep 
what they had got, and leave each other as many 
of the flock as each could catch (or keep,) in the 
retreat (or scattering) which the Lord sent 
amongst them, who will yet scatter them more 
and more ; yea, and at last will have the victory 
over all, that he may gather his own unto himself, 
which Satan's ministers seem mightily to dread, 
and seem to fear nothing so much as the light, 
lest it should discover their ways, to the disturbing 
of their false rest. 

And here, let none deceive himself by saying, 
that I cannot be of Satan's ministers, seeing 
that I am no teacher of the people ; but stay and 
examine thyself ; for the question is not so much 
what thou profess to be, as what thou art, and 
whom dost thou serve, whether Christ or Satan ; 
(the truth or deceit ;) now, if thou should stand 
for the deceit of Satan, art thou not so far his 
minister or servant ; and if so, will it excuse thee 
for to say, " I am not my brother's keeper if 
thou shouldst be one of those who should now ob- 



x\v 

jecl and say, " though I am not my brother's 
keeper, yet I am all for peace, and cannot bear to 
hear tell of any sad works of persecution that may 
have taken place in former ages, as the reviving 
of such old sores, only tend to wound men's feel- 
ings, and seem like a sort of persecution, espe- 
cially at this time, when we should all join as 
brethren, and forget those thiugs which should not 
be once mentioned, for now the reviving of them 
again, is persecution which I cannot bear, seeing 
that it might even bring a slur upon our ministers, 
and should never more be named, but forgot and 
buried out of sight, that so we may all live in 
peace, harmony, and unity." 

Answer, is not that the language of Satan's 
minister indeed ? who could not bear to have 
the Lords mercies, or deliverance of his people, 
(or the trials they endured,) repeated ? and could 
not live in peace, rest, love, or unity, unless the re- 
membrance thereof should be forgot for ever 
and buried out of sight ? would not that be like the 
language of Cain ? who no doubt would rather 
that his brother should lie silent in the ground, than 
that his blood should cry out, or a testimony be 
recorded of his acceptable sacrifice ? so that now, 
if man's peace be disturbed at the revival of such 

G 



xlvi 

testimonies, is it not because he is like that wicked 
one who slew his brother? or that he still likes 
such works, and therefore would not have them 
spoken against ? or at best, he chooses to run 
down the stream quite smooth, along with such 
as live according to the course of this world, in 
the spirit which rules in the children of disobe- 
dience, being at enmity with God, while it cries 
peace in the world; and although it may cry 
peace for a season, yea, even during a season of 
deceit; yet it is the root and ground of all the 
confusion, desolation, and war, that ever was upon 
the earth. 

Wherefore, who art thou that dares to think, 
that the Lord will always bear with such as with- 
stand the testimony that he would have borne to 
his judgments and mercies in the earth? and of 
his wonders and wonderful works unto the chil- 
dren of men? and of his mighty power, whereby 
the nations of the world hath been ruled ? and 
the strength of mighty kings broken to shivers ? 
and all their devices brought to nought? even 
by him alone who determined the times before 
appointed ; and appoiuteth the bounds and limits 
thereof* And will he, who certified unto his 
prophets, many of his marvellous designs, (long 



xlvii 

before they came to pass,) suffer them to be smo- 
thered up and hid, now that many of them hath 
been accomplished, and fulfilled in a marvellous 
manner ? 

Yea, and many wonderful things which he 
revealed and certified unto his servant John, 
(before they came to pass,) as largely set forth 
in the Book of Revelations, many of which may 
be seen verified and fulfilled in his wonderful 
workings ; and seeing that it is even so, that the 
Lord not only revealed beforehand, but also 
brought to pass his doings, which is marvellous 
in our eyes; and after all, is there such an ac- 
cursed design in any heart or mind, as now to 
desire to hide the wonders of the Lord from the 
children of men? And if there be such as bring 
forth wormwood and gall in that respect, is there 
then any wickedness in a land, that could tend 
more rapidly to the filling up the measure of 
iniquity ? yea, it seems a sin of a deeper die, than 
most of the evils of the world ; as our Lord saith, 
no man lighteth a candle, to be put under a bed 
or bushel, but setteth it upon a candlestick, that 
it may give light to all that enter in ; but he saith, 
that they who do evil hate the light, lest it should 
manifest and reprove their deeds; and be saith. 



xlviii 

this is the condemnation, that light is corne into 
the world, but men love darkness rather than the 
light; and surely men must love darkness and 
hate the light in their own consciences, even to 
a desperate degree, before they could grow so 
hardy, or hardened, as to desire, that the Lord's 
marvellous works in the world, should be buried, 
hid, covered up, or withheld from any, lest it 
should disturb their peace. 

But alas! how opposed is such a peace, to 
that which Christ the Prince of Peace would 
give? who saith, I came not to send peace on 
earth but division, and he alone it is, who will 
divide, scatter, break in pieces, and grind to 
powder, all that stands opposed to his heavenly 
everlasting peace, of which he gives ; but not as 
the world, giveth he, of that peace, of which there 
is no end ; behold then the unspeakable con- 
trast, between all the world's peace, which 
must be broken, and the peace of God, which 
passeth knowledge? 

Oh ! then how happy, thrice happy all ! who 
bow to the name of Jesus, and open to him 
that knocketh at the door, with his convictions 
in the conscience, and so open the door onto 
him, as by him to be gathered inward, before 



xlix 

their day be over, in which he would gather 
them, even where they should see his light, for 
it is only they that enter in, that can see the 
light; even his light, wherein all the nations of 
them that are saved must walk, where they re- 
ceive of his heavenly purifying virtue, which 
alone is able to save, and give the answer of a 
good conscience; yea, to wash and cleanse, from 
all dead and deceitful works, that they might so 
receive of his grace for grace, by opening unto 
him that knocks, and let him come in, who 
would do all their works in them and for them, 
even to sit as a refiner's fire, whose fan is in his 
hand, to purge the floor, and burn up the chaff 
with unquenchable fire, that so he who is the 
truth, might baptize them indeed, and redeem 
from deceit, yea, out of ail iniquity, and so pu- 
rify them unto himself, a peculiar people zealous 
of good works, zealous for his glory alone, even 
to make mention of the name of the Lord, and 
ascribe greatness unto our God, yea, to tell of 
his noble acts, and praise him for his goodness, 
and his wonderful works unto the children of 
men; and to confess our many backsliding??, 
transgressions, and sins, even the many pro- 
vokiugs wherewith we provoked him in the wil- 



1 

derness, even in the immense progress of his 
dispensations, in the kindness shewn unto the 
ages of the world, even the kindness and for- 
bearance of him who followed Israel, and was 
the spiritual rock they drank of, and that rock 
was Christ; who carried our sorrows, and was 
afflicted in all their afflictions, by whose stripes 
we are healed, who is the good Shepherd that 
giveth his life for his sheep, and will gather them 
from whence they had been scattered, (in the 
cloudy and dark day) and none is able to pluck 
them out of his hand, who is stronger than all, 
and over all, even the Lamb who was slain, and 
is alive again, and liveth for ever more, who must 
reign and rule, yea, rule the nations with a rod 
of iron, and dash them in pieces like a potter's 
vessel, even all, with the rulers of the earth, 
who take council together against the Lord and 
his Anointed, to set up their own things, (even 
the things of Babylon) with the beast, the whore, 
and the false prophet, shall be cast down for to 
rise no more at all, that they should not always 
deceive the nations. 

Therefore (whatever shall befall), rejoice ye 
holy prophets and servants of our God, whom he 
hath redeemed and washed in his own blood, 



li 

even his pure eternal life given freely, which 
cleanseth from all sin, and purgeth the con- 
science from dead works, and from all unright- 
eousness, that not having their own righteousness, 
they should be prepared to be clothed upon with 
his righteousness, even his fine linen which is 
white and clean and without spot, wherein they 
might stand undefiled, unblamable, and unre- 
provable before him that sitteth upon the throne, 
so to make mention of the name of the Lord, 
and ascribe greatness unto our God, who bringeth 
the redeemed to Zion with songs, even the song 
of Moses and of the Lamb ; ascribing salvation 
and strength unto our God, whose it is, and to 
whom it doth belong, world without end. 



A CALL 



TO SUCH 

AS LOVE TO FARE SUMPTUOUSLY 

EVERY DAY, 
&C. &C &C. 

SECTION I. 

Some Reflections upon the Iniquity of Covetous- 
ness, shewing it to be a reigning evil in many 
ages, even to the present day ; and proving it 
to be Idolatry, and the root of all evil, and 
that the ways thereof are hateful and unwar- 
rantable, deceitful and unprofitable. A signifi- 
cant hint to Merchants, Traders, and Lawyers ; 
with some slight allusion to the woful effects of 
Covetousness among the People of Israel, and 
the stumbling block of Iniquity alluded to in 
the example of Balaam, as set forth in the 
Old Testament. 

"The people turneth not unto him that smiteth 
them, neither do they seek the Lord of Hosts," 
( Isaiah, ix. 13.) was a mournful complaint con- 
cerning Israel of old, which is of deep spiritual 



54 



import; &nd applies to a state of slighting, or 
kicking against conviction, or against the reproofs 
of instruction in the conscience, and therefore 
may be quite applicable to the way and manner 
of life, in which a people who chose their own 
ways, (even ways that are not good,) may settle 
down, yea, even in a national respect ; which 
may be too much the condition of many, down 
to the present day : and now, if we slight the 
calls and warnings which may be held forth unto 
us in mercy, (in order that we should thoroughly 
amend our ways and our doings) which if 
we consider not, neither lay to heart, should 
we not in such a case, be like unto those, of 
whom the Prophet complained ? that after all 
that had been done for them, yet they would 
not seek the Lord while he was to be found : 
and the portion or judgments that await such, 
may be read in the same chapter and many other 
parts of Scripture ; and also the cause, why the 
Lord's anger was not turned away, but his hand 
was stretched out still, even against a people 
which had been favoured above all the families 
of the earth. 

Now let us consider, whether any warning 
could speak louder than those which have lately 
been brought to our very door, even within 
a few years, wherein we have beeu witnesses of 
the great and sore turnings, overturniugs, per- 
plexity, and distress of Nations, which hath 
fallen upon many parts of Europe, (evidently,) 



55 



as a very sore stroke, chastisement, or judgment: 
and although that calamity was not then permit* 
ted to reach unto the British Empire, in like 
measure as other nations were visited, neverthe-* 
less, is there any amongst us, so stupid, or sot- 
tish, as not to perceive, that those shakings 
reached even unto us ? speaking loudly and 
powerfully in the language of warning, if we 
could but understand ; and although we have 
as yet been dealt with in great forbearance, and 
were then spared from being smitten in the sig- 
nal manner that neighbouring states, nations, and 
governments, were chastised and overturned ; 
yet was there not abundant cause for ns also, to 
remember the dreadful shaking of the rod ? yea, 
to remember, wilh reverend gratitude unto him 
that rules in the kingdoms of men, seeing that 
he passed over this nation, and did not then 
overturn it like the rest? and as he only knows 
the cause why we were then spared, should not 
the consideration thereof, arouse us to an earnest 
examination, whether or no, we also may be 
found, still indulging in those things, because of 
which, the wrath of God cometh upon the child- 
ren of disobedience ? 

And if such examination was sincere, and in 
good earnest, we should not fail to examine 
what those things are, which caused the wrath 
of God to fall upon the children of disobedience. 
We may read in the fifth chapter of the Ephesians, 
that amongst those things because of which 



56 

Cometh the wrath of God, covetousness is re- 
peated, of which it is said, that it ought not to 
be once named amongst them, seeing that no 
covetous man who is an idolator, hath any in- 
heritance in the kingdom of Christ and of God : 
and in Colossians, third chapter, covetousness is 
called Idolatry, where we are warned, to " mor- 
tify our members which are upon the earth ; forni- 
cation, uncleanness, inordiuate affection, evil 
concupiscence, and covetousness, which is ido- 
latry ; for which things sake cometh the wrath of 
God upon the children of disobedience." 

If it should be asked, what is covetousness, 
or how shall we know what is meant thereby ? 
1 should answer, that covetousness and pride are 
near of kin ; and it is the insatiable craving or 
desire of the carnal mind, which is not redeemed 
from the inordinate love aud desire of earthly or 
sensual enjoyments, for the fulfilling of the lust of 
the flesh, and of the eye, or the pride of life ; 
but here it may suffice, simply to say, that it is 
selfishness, or a desiring and seeking after more 
than is needful or right, whether of pleasure, 
wealth, or honour, &c. and who are thus cove- 
tous, may be known by their fruits, unless the 
god of this world should have blinded the mind, 
for every tree is to be known by his own fruit ; 
that is the universal test and standard, set up by 
Him, who knew how to hit all cases at once, let 
their state, situation, or profession be what it 
may ; whether high or low, rich or poor, all are 
Cpmprehended therein, 



57 



But I may not attempt to instance many of the 
T?rious ways whereby covetousness appears not 
only as an individual, but a national evil ; yet I 
shall slightly touch upon or advert to a few of 
the most laudable and useful vocations amongst 
men, which yet we see wofully perverted through 
covetousness; yea, even to such a pitch of folly, 
as to carry their own chastisement along with them, 
or at least following after so closely, as to appear 
treading upon the heels ; yea, so signally, as to 
choke the devourer, while the prey is yet between 
the teeth ; as may sometimes be seen, even in the 
fate of some great monopolists and moneychangers, 
(which I shall notice first of all,) who bow down 
to the idol of commerce, and go forth so devot- 
edly in sacrificing thereunto, as if they would 
monopolize all sorts of wares, until the bounty of 
the creation, overpowers the digestion of that 
insatiable maw* whereby they burst asunder and 
break, by which means the world is sometimes 
rid of a monster, that otherwise (through cove- 

* If any should query, why I use the word maw, being such 
a rude, uncommon term 2 I may tell them, that I kuew of no 
expression more suitable to set forth the greediness of the great 
monopolist and money changer ; seeing that he must be desperately 
disordered with some unnatural fever, or bewitchment of Satan, 
to cause such insatiable craving, which seems to need some extra- 
ordinary term to express it, which I did not choose to call by the 
name of stomach, seeing that the stomach, even of a wild beast, 
might be satisfied, when full ; but the other could never be satis- 
fied, being the effect of sin, which carries the gnawing worm 
along with it. 



58 



tousness,) woultl raise the price, not only of the 
comforts, but even the necessaries of life, beyond 
the reach of the poor, and the industrious, to 
whom he might have been a choice benefactor, 
if he had but acted in the moderation, and been 
aware of covetousness ; and yet it is remarkable, 
that some of those great monopolists, will take 
to themselves the credit, of being of infinite use 
in the world, by giving employment and support 
to such and such vast numbers of poor depend- 
ents, who, they think, might perish, only for the 
relief they derive from them ; for they get so 
blinded, that they cannot (or will not) see, how that 
one of them, often engrosses more to himself, than 
should employ ten ; and thai there is not more 
of the poor employed by him, than such ten might 
set to work in the right order and moderation. 

But although the career of the great monopo- 
list should be stopped, when he can go no further, 
yet the evil does not end there, but the iniquity 
thereof will go still further, for the tail end is 
nothing better th^j the rest, whatever worse, in- 
somuch, that when the hope of their gain fails, 
they sometimes blaspheme the goodness and pro* 
vidence of God, by attributing all their disasters 
to the badness of the times, as we often hear 
say in such cases, that they are sad times, w hen 
favoured with great plenty ; which I should not 
have noticed here, if such language had been 
confined merely to the individuals concerned, who 
might speak from the ravings of disappointment; 



59 



but it has been a language too generally uttered, 
not on!) by the sufferers themselves, but e\eu by 
those who were not concerned. 

They also join in the exclamation, that such 
and such breakings down were all owing to the 
pressure of the times, when the bounty and 
goodness of kind Providence press upon them 
with abundance ; then it is thought great charity, 
to excuse such works, by blaspheming that Provi- 
dence, in order to take the blame from off the 
covetous man, whom they seem to think had 
suffered enough by his disappointment, without 
adding blame to his suffering, and so they would 
throw the blame upon the kindness and bounty 
of the Almighty; and that is considered charity; 
but it rather resembles the serpent's charity, (if 
it could bear such a name,) that first beguiled 
man into such ways, and then would leave him 
there, or drive him still further into the mire 
and dirt. 

But I shall not attempt to enumerate the many 
evils, which the tail end of such breakings down 
bring along with them in theif'^wain ; it may suf- 
fice here, just to say, that it often ends in entan- 
glements and perplexities, whereby such as are 
concerned, and their creditors, may also be en- 
tangled and come to loss ; for the end of such 
things are mostly of evil consequences, so that 
it is an ill savour indeed, which such a great 
carcass sends forth, yea, such a stench, that 
those who may be compared to birds or beasts of 



60 



prey, gather about it ; for the entanglements and 
festering which enter into the bowels thereof, is 
quite grateful to the stomach of lawyers, who 
may delight to entangle it still more, that so they 
might make sure their prey. 

For, among that tribe of lawyers, may be 
found, a generation as insatiable as ever their 
victim had been, and as full of covetousness, 
w hich though practised in a lesser degree, may 
be still more gross and sordid ; for they prey 
upon the contentions of the people, and it is re- 
ported of some of them, that if in their power, 
they would not quit the prey until they eat it 
out, for which purpose they would tear it to 
pieces between each other ; but let none mistake 
me, as if I meant, that the calling of a lawyer 
should make a man covetous ; for I did not allude 
to such as are exercised in the thing that is equal 
and right ; what I have said, should rather be 
to the praise of such, but I mean the lawyer 
that is exercised in covetous practices ; and these 
also are to be known by their fruits, whereby it is 
evident that such abound in the world, as may 
be seen, by how much they have muddied the 
stream of the law, and that which should be all 
plain sense, they have turned into endless en- 
tanglements and intricacies, so that even in pro- 
portion to the increase of general knowledge, they 
seem to make the laws so much the more intri- 
cate, and uncertain, in so much, that our Savi- 
our's description of them, appears to be as largely 



61 

verified at this day, as in any age of the world, even 
that they, like the priests, take away the key of 
knowledge ; which is strikingly evident in divers 
ways, yea, whatsoever they touch, may be sure to 
be entangled, even from the most trifling case, to 
the very formation of the laws. 

Surely it could never have been the intention 
of the legislature, to send forth so many confused 
acts, and laws, which seem as hard to be fully 
understood, as if in a strange language ; by which 
it is evident, that some way or other, the lawyers 
crept in, and had some hand in the construction 
of them, as the track of their fingers may be seen in 
the general structure thereof; which could not have 
been so confused by the exercise of sound reason ; 
for men of common sense can speak so as to un- 
derstand each other's meaning ; and surely it was 
designed, that the people should understand 
those laws which were framed, in order to be 
strictly observed by them. 

But the simple fact seems to be, that Mystery 
Babylon hath dominion in the mental, yea even 
like as she hath in (what is called) the religious 
world ; and all that cometh through covetous- 
ness : for men want to be getting by all means, 
and so would confuse and make the laws mighty 
hard to be expounded, or rather, that they 
should never be explained, that so they may 
make a vast deal of it, or that there should be 
no end of their getting, and also, that the world 
should esteem them wiser than the rest of man- 

I 



62 



kind, while they pretend to expound what 
themselves had entangled ; otherwise the laws 
should have been all plain sense. 

But now, we sometimes hear of a bench of 
judges, sitting upon the most trivial question of 
right and wrong ; and after a great deal of feigned 
labour, seem hardly to determine what it 
should mean, though it be but a simple matter 
within the reach of common capacity, that such 
great lawyers affect to find so hard to be un- 
derstood ; and yet they would not be thought 
fit, or qualified, to discuss, or judge of those 
plain simple cases, unless they were skilled in 
vast researches of high learning, even such as 
whether there be a world in the moon, or the 
like. And all this cometh to pass, because men 
will not come up to that glorious standard, of 
doing unto others, in all things, even as we would 
they should do unto us. 

Yet they that pervert the laws through covet- 
ousness, may not make the more of it in the 
end, as men will be made the more warily to 
shun them, as they see them become dangerous ; 
which may be the most useful end that such law 
can be turned to at last ; even to make men 
afraid to touch it, least it should pierce them 
through the hand, which (though it may have its 
use that way) do not make such as handle it deceit- 
fully, one whit the more honest, nor less covetous, 
neither would it bespeak a christian spirit in a 
people, who should need such means, to teach 



63 



them to do unto others as they would be done 
unto. 

And yet in Babel, where the language is con- 
founded, we may observe, that all the foremention- 
ed covetous merchants and lawyers are styled gen- 
tlemen, while by the tenor of their ways, they might 
rather be called Gentile men, which (in scripture) 
is a term applied to men who knew not God, or 
desire not the knowledge of his ways : and now 
if any should call this a severe charge, let such 
know, that I charge or judge no man ; I only 
point to some of the ways of men, and whoso- 
ever is found therein, let them defend it if they be 
able to prove, that such are the ways of God 
and of the cross of Christ, and of seeking his 
things and not their own, and of doing unto all 
men as they would be done unto ; which (one 
day) will be found to be commandments of 
such solemn weight, that the fashion of the 
times, or the craftiness of men, will be a mi- 
serable excuse, for having set at nought, or done 
as they list therewith. 

I have no view of descending into what is 
considered the most base and sordid actions 
of the baser sort; nor yet of the horrid ra- 
pine and wars of higher orders ; which, though 
tbey be all the fruit of covetousness, yet I 
shall pass over such things, seeing that all men 
profess to abhor them, therefore I shall confine 
these remarks, by slightly touching upon very 
few of those vocations, which are both useful and 



64 

desirable, yet wofully perverted through covet- 
ousness; yea, what abundance of disorder hath 
covetousness laboured and studied to promote 
in the creation ; even by the means of the know- 
ledge of those useful arts, (wherewith these na- 
tions hath been favoured beyond others ;) do we 
not see men straining every invention, as if with 
all their might, they labour to make that know- 
ledge a curse which might have been designed as 
a blessing, (if kept in its place) yea, even from 
the least to the greatest, what strange inventions 
are still labouring to be brought to maturity, 
whereby men would (if possible) pervert the 
right order and harmony of the creation, and so 
turn all things out of the natural course designed 
by the bountiful Creator, for health of body, and 
good of the souls of his Creatures? Hence we 
may see many attempts to overturn and destroy 
the true harmony of nature, by vast ranges of 
machiuery, reared up out of great overgrown 
capitals, which men (that know not what to do 
with their wealth) would employ, to set many 
thousands idle, by engrossing the labour and in- 
dustry Of the poor ; employing fire, water, smoke, 
and vapour, (which would be all good in their 
place) but were never designed, to invade and 
perform, the right, natural, and lawful occupa- 
tions of men, women, and children, in the man- 
ner we now see invention labouring to invade 
inany of the sweet innocent and eligible vocations 
md occupations of the poor ; even such as spu> 



65 



ning, carding, combing, weaving, and many other 
light, easy and natural employments, which of 
right, and in righteousness, did belong to the poor, 
as their right and natural inheritance ; that em- 
ployment should remain for their support, in a 
plain, simple, and rational manner, in the creation 
of God ; and that it should not be wrested from 
them through great wealth, invention, and covet- 
ousness, but that they should be allowed to labour 
naturally and rationally, in their cottages, with 
their little families, where they should praise the 
Lord, (in the element designed for them to 
breathe in,) and not be promiscuously huddled 
together in great factories, to attend monstrous 
machines, as in some places may be seen, men, 
women, and children, to the great detriment of 
their health and morals, and to the taking away 
of their rightful and natural employment, under 
a delusive pretence of bringing wares cheaper to 
the market, by means of great machinery. 

All of which, and many other such like things, 
are called great national improvements and ad- 
vantage, by the blind and the covetous, who 
would have the assurance to exclaim and say, 
that we are the benefactors of the poor, by us it 
is that they find employment and support, &c. 
while, in reality, such are a grievous and sore 
national calamity, and oppression of the poor, 
and though they may make a flourish for a time, 
yet I say, (if their projects should succeed,) mark 
the end of such doings. 



66 



But although they have attempted, and still 
labour, to make a breach upon the boundaries of 
the marvellous economy of the creation, and 
have made some inroads upon the right and na- 
tural employments of the poor, and still study, 
(with various devices) to pervert and destroy the 
beautiful order, simplicity, and harmony of the 
creation of God, yet he hath set bounds to their 
arrogant projects ; so that hitherto, many of their 
schemes are seen to be confounded, and the sweet, 
congenial, healthful occupation of the husband- 
man, still appears placed out of the reach of such 
invasion, which, if they could invade, might be 
dreaded as a national evil, big with consequences 
more awful than even that of an invading arrnj% 
if any temporal calamity could be more awful. 

And as for the delusive projects of bringing 
wares cheaper to market, out of the right and 
natural order ; that could only be effected by 
raising the price of provisions, which if so done, 
artificially and designedly, in order to support 
great and oppressive rents for lands, by men that 
may covet to uphold great expensive customs 
and ways of living, that they might set their nest 
on high ; and if it should be partly for the sup- 
port of an expensive state, the root of all such is 
covetousness, which destroys and perverts the 
true order and harmony of the creation of God, 
who in the day of his arising, will bring into 
judgment, even for perverting his choice temporal 
favours; who hath warned us, that such as are 



67 



not faithful in the outward things of this life, 
shall not be entrusted with the heavenly riches ; 
and it should be remembered, that the influence 
of custom (and the desire to imitate others) is so 
powerful, that many have fallen into those things, 
which hath no real use, only to gratify the car- 
nal mind, many of which customs (though some 
now a-days, seem to think they could not live 
without them ;) are not only a drudgery to drag 
along, but also, that the customs of the people 
are still so vain, that they tend wofully to de- 
range, and destroy, the beautiful order and har- 
mony in the creation of God. 

My aim in making these remarks (even upon 
this, which is only a thing by itself) is to re- 
mind all sorts of people, high and low, rich 
and poor, yea, the wise man as well as the 
weaker capacity, how deeply it behoves us alto- 
gether, to examine and prove the ground of our 
standing, if haply we may be favoured to see 
what is our foundation, lest the day should come 
upon us as a thief in the night, and how awful 
would it be, if the night should overtake us, 
when too late to be aroused, to perceive, that our 
houses had never yet been set in order accord- 
ing to the will of God, even so far as appertains 
to a righteous regulation, of the outward con- 
duct, how then should we go in that way, which 
leads to peace in the heavenly journey ? and how 
should we learn to do well, unless we first cease 
to do evil ? and how should we cease to do evil 



68 



while the heart goes after covetonsness, which 
may be cloaked by laudable pretensions? 

All evil comes from w ithin, out of the heart of 
man ; it is from thence that covetousness doth 
grow and send forth its fruit in divers ways and 
workings, which (as I said, I shall forbear to 
enumerate,) but I shall attempt, a little, to bring 
into view some of those states that may be the 
least suspected ; even some of those, that may 
be thought quite unreprovable and well enough ; 
yea quite clear with respect to covetousness ; 
but seeing that even in such, the love of money 
may reign, and bear as great sway, as in the 
the most raving, greedy, money- monger of the 
world, though in so hidden a way, that even 
they themselves know not that it is so; for not 
merely by the largeness, but by the nature of 
the fruit, it is to be known : and here I might 
instance, that even the sluggard, who lives upon 
others, and does nothing at all, neither appears 
to carry any thing, may be ranked among the 
covetous, as in Proverbs xxi. 25. 26. because 
that he coveteth greedily that which is another's 
right, and not his own, (for the support of his 
body) instead of labouring with his own hands 
in the thins: that is honest 



I now come to treat of that order of men, 
which may be considered as least of all to be 
suspected; yet, nevertheless, their case appears 



69 



of the greatest moment both as an individual and 
genera], yea, a national concern ; I mean, the teach- 
ers of the people ; such as are called the clergy, 
for whose sake I mean to allot the principal part of 
this and the following section : and if any should 
ask, why it comes to pass, that I dwell more 
upon their case than upon all other classes of the 
people, seeing that they are but men* (and few,) 
and subject to frailty like others? 

Answer, first, because their case is the case of the 
people, seeing that they cannot be considered as dis- 
tinct from them, but quite one with them, yea, they 
are of the people, and one with them ; inasmuch 
as that they who set them up, and uphold them, 
may be accountable for their life and conduct, 
and partakers in all their ways ; yea, and al- 
though the people should sometimes even com- 
plain of their covetousness, yet it is evident that 
they would be like them themselves, and act 
just as they do, were they in their stead, or why 
else do they set them up, uphold, and scrupulous- 
ly adhere to them and to their ways ? therefore, 
whatsoever may be applicable to the teachers of 
the people, should apply to the people that ac- 
knowledge them as their teachers. 

Secondly, hence it is, that the state and condi- 
tion of the teachers may be of the utmost impor- 
tance, inasmuch as their precept and example is 
of general influence upon the life and conduct of 
such as adhere to them implicitly, and pin their 
faith (as it were,) to the sleeve of their teachers, 

K 



70 



and choose, rather to rely wholly upon them, than 
labour (Tor themselves ) for that bread which Com- 
eth from Christ alone, and nourisheth the soul unto 
eternal life ; and if they should fall into such a 
woful state, as was charged upon Israel under 
the law, as a mark of desperate degeneracy, when 
it was said of them, that from the least to the great- 
est every one was given to covetousness ; and from 
the prophet even unto the priest every one dealeth 
falsely ; and so they healed the heart of the 
people slightly ; and if such should be (even in 
measure) the condition of the professors of the 
glorious gospel of light, life, and salvation ; and 
if the teachers thereof were given to covetousness, 
would they not rather be a woful cause of 
spreading darkness, death, and destruction 
o\er the people that set them up, uphold, 
and adhere to them exclusively, in blind im- 
plicit deference ? and if the people love to have 
it so, the Lord saith, what will ye do in the 
end thereof! 

Here let us not deceive ourselves, but take it 
along with us by the way, that the prophet in re- 
buking their covetousness, (which is the mother of 
falseness) had to take in all classes and orders of the 
people ; from the least to the greatest, from the 
prophet to the priest ; so that all, not only such as 
were appointed priests under the law of Moses, 
but tneii professing superior gifts, even the gift of 
prophecy, yet, notwithstanding such high profes- 
sion, were given to Covetousness ; not that we are 



71 



to conclude from thence, (that even at that time) 
every individual was given to covetousness, and 
that the Lord had not reserved a remnant as in 
the days of Elijah ; for even then, he might have 
reserved unto himself thousands that had not 
bowed to Baal nor kissed his image, and yet in 
that day, (when the nation was near to he visited 
for their sins,) iniquity had so overspread every 
class, and all orders of the people, that, from the 
least to the greatest they were given to covet- 
ousness. (See Jeremiah, vi. 13. 14. & viii. 10. 1 1.) 

How much more then doth it behove all, now in 
this gospel day (wherein more purity is required,) 
to examine, whether they themselves are clear in 
that respect, yea, even some that withdraw and 
dissent from the national church, (because they 
saw the teachers thereof given to covetousness) 
had need to prove their own selves, and examine 
what it is they love most ; seeing that men may 
be gifted with peculiar gifts, and may even pos- 
sess very little of this world's goods, and yet it is 
possible that even the heart of such might be 
tempted to go after covetousness, yea, and even 
such may be tempted to covet the praise and com- 
mendation of the men of this world, who seek to 
have their portion in this life : so that I mean 
hereby to remind the reader, to keep in view, 
that although I am now about to offer some close 
remarks upon some of those things, which are 
the most evident, glaring, smd barefaced marks 
of covetousness in the teachers of the people, 



72 



and may speak plainly of that abomination, which 
is set up and upheld by the laws of a state, which 
may enact laws, even amongst Christians, for to 
make the ministers thereof covetous, yea to a 
degree, which may now be compared to that 
which befell Israel of old, when they set up 
that shameful thing, even to offer incense unto 
Baal. 

Yet I would not be understood thereby, to les- 
sen (in any wise) the thing that may exist in a 
more hidden way, seeing that the want of op- 
portunity, or ability, to fulfil the desire of the 
covetous mind, does not make it less guilty than 
if it had fulfilled all its desire, if so be, that the 
heart should still go after covetousness; but see- 
ing that covetousness which is the root of all 
evil, is promoted in the more hidden way, by 
being set up and upheld by a state, and even 
encouraged in those called ministers of the 
gospel, (and by their example encouraged in 
the people at large) that now they are not at all 
ashamed when they commit abomination therein, 
neither can they blush ; whereby it may be ob- 
served, to what a pitch of darkness the love of 
money blindeth the mind, even beyond what 
can be conceived by the natural man. 

And now, seeing that I have mentioned Baal, 
and think it likely that I may repeat that name 
in the course of this work ; and as some may be 
likely to query, why I should make mention of 
§uch a term ? I would inform them, that the word 



4 

Baal presented to my mind, as a fit and suit- 
able term* to describe something that yet re- 
mains in these nations, against which, 1 believe, 
the Lord hath a controversy, and will yet plead 
with them in judgment and in fury poured forth, 
if that shameful thing be not otherwise sought out, 
and put away from amongst us ; yea, the very 
remnant of Baal must at last be destroyed cut of 
the land : and as I desire to be as simple, and 
as fully understood as possible ; and as Baal 
seems to be the thing that fixed upon my mind, 
and also, [ know of no term more descriptive of 
that which I am now endeavouring to set forth, 
as a cause of great heaviness, gloom, and dark- 
ness hanging over the nations, which I believe 
is not our heavenly Father's will that it should 
always be so, although our own doings hath pro- 
cured death, darkness, and barrenness, even when 
his glorious gospel, should have brought life, 
light, and fruitfulness ; and will he not visit for 
his own great name and truth's sake ? 

And seeing that I mean to address those, who 
read, and profess to value the scripture, I would 
appeal to them in good earnest, to look at those 
things which are written for our learning, reproof, 
and admonition, but not to be trifled with, as a 
thing to make a fine oration of, or to get money 
by it ; but if thou art in good earnest, and de- 
termined not to fool away thy time, or befool 
thy own soul, look what is therein written, 
only lay aside all subtlety and craftiness ; yea, 



74 



beware of that, as of the serpent ; and if thou art 
striving to serve only the Lord, and to love him 
above all, with all thy soul and with all thy 
strength, and thy neighbour as thy self, then, (if 
thou art in such a case) happy wilt thou be, yea, 
happy is that people whose God is the Lord ; 
and such will know the Lord their God, and 
may look into the Scriptures, and. there read won- 
derful things out of his law ; yea, wonders with- 
out number, and none of them without a solemn 
signification, that even the historical part, is so 
stored, with such an endless fund of blessed in- 
struction, and correction, that we may behold 
every leaf of it with admiration and gratitude 
unto Him, before whom all things are naked and 
bare, even before Him with whom we have to do. 

And there we read of that great and dreadful 
name, the Lord our God, whom only we should 
serve ; and there also, we may read largely of 
the lords and gods many which are in the 
world ; of which we are admonished to beware, 
yea, and warned, not only by the many testimo- 
nies born against the sin of Idolatry, but also by 
many awful examples, of dreadful judgments, 
which were poured forth upon individuals and 
nations, on account of their Idolatry and 
other horrible crimes, which were the effects of 
forsaking the Lord, and going after the gods of 
the nations ; and although their gods were very 
many, yet Idolatry was all the same under what 
name or form soever; but we find, that among 



75 



the people of Israel, it is very frequently and 
strikingly designated by the name of Baal, which 
appears to be very significant, far beyond any 
thing that I may attempt to set forth, so that 
here it may suffice to notice, that Baal hath an 
allusion to Balaam; not only the word, but the 
manner of their being frequently mentioned toge- 
ther : and even in the first account we find 
of Balaam, it is said, that Balack took him up 
to the high places of Baal ; by which it appears, 
that Baal was the Idol, and Balaam the minister. 

Could any thing be more simple or instructive, 
when we consider what Balaam was, even a man 
of rare qualifications? and also, like what many 
would call, one of great piety; but then look 
what he was and tremble? yea, tremble, oh! ye 
nations that set up such, and also tend to make 
them what they are ; for many who have fallen 
into such a snare, might have been brave men, 
if they had not been taken with that bait w hich 
might be too much for them to resist ; as we 
may see, the beast, the whore, and the false pro- 
phet, holding out their gold bait to destroy him 
for whom Christ died ; yea, and therefore, may 
have in their skirts, the blood of the souls of poor 
innocents, who (perad venture for some accursed 
state policy*) might by them be tempted to sell 
soul and all, like Balaam, to whom let us re- 

* Alluding to the great temptation held forth by what is 
called church preferment, for the sake of which, many have been 
tempted to run into the ministry of the church, who were not fit 



76 



turn again, to take one glance more at what 
he was. 

We may observe in the first place, that the 
leading crime which we find pointed out in him 
for our warning, was, that he loved to get wages 
for his ministry, whether of wealth, honour, or 
preferment in the world, no matter which, since 
he loved some earthly reward, while he was set 
up and highly esteemed in the nation, yea even as 
a prophet ; and he is held forth unto us, (for a 
warning,) as one endowed with rare gifts, but 
fell from or lost that good state by letting his heart 
out after some earthly reward, so that (to speak 
plainly) he became a lover of earthly things, 
which were got by his service at the high places 
of Baal, more than he loved the Lord, by 
whom he appears to have been so signally fa- 
voured ; whence we may conclude, that Baal 
became his god, or rather the wages which 
came to him for his work at the high places 
of Baal ; so that (to be short) the wages of 
Baal was what he loved most, and therefore, 
the wages or earthly reward was his god : 
hence it is, that all who go after Baal, serve 
him for earthly reward, and that is their god, 
no matter in what shape or pretence they 
serve, seeing that the thing they love most, is 
their god. 

for it, (neither could be,) seeing that none could be fit who un- 
dertake it for any worldly consideration, whether to climb up into 
livings, or sees, or whatever else they may call them. 



77 

And now let us mark well and take notice, 
fsee Numbers, xxii. and xxiii.) how bis heart 
went after the gain which the king offered him for 
the exercise of his gift; as we read, when the 
princes first came to Balaam with their great 
gifts and promises of high promotion, the Lord 
said unto him, thou shalt not go with them, nor 
curse Israel, for they are blessed ; and yet after 
all that, when the princes came to him the 
second time, with still larger gifts, and higher 
offers, he went again to inquire of the Lord, 
as if he could think, that the Lord might 
have changed his mind in so short a time ; 
even though he had so straightly charged him 
to have nothing to do with them ; whereby 
it is evident, that the heart of Balaam went 
after for rather went along with) the princes, 
and with their cause, even though he saw 
the Lord against them ; but as he would 
look after the great offer which had been made 
him, he affected to go and inquire again, 
therefore, the Lord permitted him to go the 
way wherein he desired (which proved to be 
the way of destruction) seeing that he had re- 
jected the Lord's way (or counsel) he would 
not be forced, but was permitted to go in the 
way that his heart most desired ; and a sad way 
that is indeed, even to this day; and such is 
the lot of all who go against conviction. 

And we may also behold woful instances 
of great madness, folly, and instability, 

L 



78 



amongst the people of Israel, even in the 
time of Moses, while the Lord's judgments 
were before their face ; iii their passage through 
the wilderness, they began to fall away, or 
slide into those things, out of which the Lord was 
leading them, as is recorded of the matter of 
Baalpeor ; which caused the anger of the Lord 
to wax hot against Israel, and, which appears to 
have been contrived by the great subtlety of 
Balaam, who was a chief of that generation, that 
always was for making an affinity, or agreement, 
betwixt earth and heaven. He opened a way, 
for an affinity to be formed between Israel and 
his own people (which is called the matter of 
Baalpeor,) even with his way of religion which 
was exceeding plausible ; though the perform- 
ance thereof, was for wages (or reward) upon the 
high places of Baal ; and that opened the way 
for the princes of Israel to join in affection and 
affinity with the princes of his people, which in 
holy writ, is called whoring after them and their 
gods ; from whom the Lord would have his 
people wholly separated, yea, he would put en- 
■ mity between them, because they would live in 
toe spirit of this world, according to the desire 
of the flesh, and of the carnal mind, which is en- 
mity with God, and so, being of the earth, earthy, 
they would sit down therein and desire nothing 
higher, because that was the spirit they lived 
in, whereby they became exceedingly corrupt, 
even while they made a mighty high, specious, 



79 



and plausible profession of religion, and faith in 
God, upon the high places of Baal. 

But the Lord would lead his people out of all 
such vanities of the nations, and also out of their 
spirit, life, and affections, as he would lead them 
to look beyond earthly, for new and heavenly 
affections, as typified by the promised land, to 
which he was leading them ; which they could 
not possess, if their views and affections were all 
earthly and sensual, (even though they were 
but as a figure of the substance which is in 
Christ ;) for that was the cause wherefore that 
good land spewed out its former inhabitants ; even 
because of their iniquities, yea, even while they 
made a specious profession of religion and faith 
in God (according to the manner of such times 
of ignorance) as may be observed by their zeal 
for the service of Baal, which would seem to 
be thought something superior to what was 
common in those times,* which made it so much 
the more delusive. 

And we need not much marvel, if the great 
(though subtile) wisdom of Balaam, (with his won- 
derful sayings, eloquence, and prophecies,) 
should be very enticing, and taking, with the 
people of Israel, when held forth by a man, so re- 
nowned in the world for his wisdom and piety 
as Balaam was ; so that we find, that through 
his counsel, there was an alliance, or affinity 

* The Midianites were those amongst whom Moses had sojourned; 
some of whom appear to have been an enlightened people, (see 
Exodus, xviii.) 



80 



formed, even between the princes of Midian and 
of Israel, so as to cause the anger of the Lord to 
be kindled against Israel, yea and also, to 
hasten swift destruction upon his own people, even 
upon Midian, kc. to whom he designed to do 
great service ; and might even have expected 
to work their deliverance by his pastoral exer- 
tions, in bringing about an alliance between them 
and Israel. 

But in that also he proved more blind than 
the ass he rode upon ; seeing that he could not 
have invented a surer way to bring upon them 
swift destruction, than the very means which he had 
devised to avert it ; and how should it be otherwise, 
for he was a destroyer, even as all who preach for 
hire and reward is, and ever was ; for such lead- 
ers of the people cause them to err, and they 
that are led of them are destroyed even to this 
very day ; insomuch, that now we may see 
a wonderful similarity between his ways, and 
the ways of such as preach for hire, and di- 
vine for money, and seek preferment that way, 
even to the present day ; except with this differ- 
ence, that few of them are so highly gifted as 
Balaam appears to have been, and which is set 
forth, as if designed by Heaven, to draw the atten*- 
tion of mankind to such an example ; therefore 
I shall take a tittle further notice of what is writ- 
ten respecting him, seeing that bis case is held 
forth as a notable monument of warning to the 
ages of the world. 

All that would take warning by the signal fate 



81 



of Balaam, may observe him set forth as a man 
who saw great and ? d things, and highly fa- 
voured of the Lord, bin by letting out his mind 
after the gain, that might be itiaoe of his rcinistry, 
he became leavened into the same spirit as the 
people who set him up, and from whom he re- 
ceived such reward ; and as they destroyed him, 
he would destroy them also by his ministry ; and 
so like people, like priest, tending to settle each 
other down in their ways, upon which the Lord 
was bringing destruction for their iniquity. 

We may observe by Balaam's conduct, that he 
became so thoroughly leavened into the spirit of 
the people among whom he dwelt, (through his 
love of unrighteous gain,) that instead of warning 
them to repent and thoroughly amend their ways 
and their doings, he set to work, with his wiles, 
to entice the Lord's people to partake of the sins, 
because of which^ he saw his own people ready 
to be cut off; and all through love of the wages 
of unrighteousness ; which so blinded and de- 
ceived him, that he seemed prepared to deceive 
himself and all around him with all his might, 
even while he professed the highest pilch of 
sanctity and self-denial, . saying to Balack, that 
if he gave him his house full of silver and gold, 
he could do (or say) nothing but what the Lord 
commanded him, which (no dosrbt) made the 
king the more to fear and reverence him ; but he 
that could take silver or gold in any wise, as 
the reward of his ministry, cannot see where it 
would carry him. 



82 



And if the ways of Balaam, and his idol Baal 
(which was as the wealth he sought after,) was-an 
accursed thing, which drew down such sore 
vengeance upon Israel of old, as we may read 
throughout the Judges, Kings, Chronicles, and 
Prophets ? I say, if such a thing could not he home 
under the dispensation of the outward types, 
figures, and shadows (of the good things to come) 
of which it is said, that the law made nothiug 
perfect, but the bringing in of the better hope did ? 
and seeing that we profess to believe in that 
better hope of the gospel which maketh perfect 
through the all sufficiency of that grace, and truth, 
which comes by Jesus Christ ; and now, if after 
all that hath been done for us, we should turn 
aside, not only to the bondage of the law for 
filthy lucre's sake? but even covet the very same 
thing that is clearly figured out unto us by the 
heathen idols and idolatry, how should we es- 
cape in such a case? would not even the heathen 
rise up in judgment against us? and who would 
deny, that the ground of all heathen idolatry, 
and the setting up of idols was covetousness ? 
and that all whomsoever duped the people with 
Baal, or any other idol, did it (in unbelief) for 
the sake of money, even as a thing by which they 
sought to get their wealth, in which case, such 
as receive, and they who pay for such vanities, 
were all of one ? 

But alas! how do we see high professing 
christians, who even boast of the purity in which 



83 



they bold forth the glorious and free gospel of 
onr Lord and Saviour Jesus Christ ? now to be- 
hold them at this day, making such a mock of it, 
as to turn it all to their own purpose, as Balaam 
desired to have done, even while they should 
know, that no name or profession would have 
sanctified his crimes, while his heart went after 
bis idol Baal, in seeking unrighteous gain ; and 
now, are men become so blind, as even to sup- 
pose, that the name and profession of Christ, 
and his free gospel, should sanctify the very 
same crime in them at this day ? would it not 
rather make the crime appear of a tenfold deeper 
die r when we remember the cloud of wit- 
nesses, which from age to age, through various 
dispensations of God unto mankind (even in the 
times of ignorance which God winked at, and 
under the law 7 ) all speaking the same uniform 
language, that it was the Lord's determined pur- 
pose, to have even the remnant of Baal, (and all 
mercenary usage) purged clean from the minis- 
try that he would own ? and more especially in 
the fulness of the gospel, of which the Lord 
himself left us an example that we should follow 
bis steps ; and whatsoever is in any ways con- 
nected with an hireling ministry, is clean contra- 
ry both to his precept and example. 

Objection, — Some may object and say, that 
the case of Balaam is an unfair comparison to 
that of a gospel minister, seeing that Balaam was 
a heathen, and fell away so desperately, as even 



84 



to praclice dhinalinn and enchantment, while 
the minister would abhor such a thing, although 
he might covet a good living and like it too, as well 
as ever Balaam did, as the reward of his minis- 
try, yet nevertheless, he should be true to God, 
and stand for the cause of virtue and of the gos- 
pel, and not betray it like Balaam, for the minis- 
ter can love and serve God, though he should 
have an eye to his own temporal preferment. 

Answer, — is not the case of such a minister and 
that of Balaam quite the same ? if so be, that 
he should have an eye to promotion in the world, 
as he had ? is not that the evil eye, which filleth 
the whole body with darkness? and that is set 
forth as the cause of his downfall, which so 
blinded him, that he could not see the angel 
with his drawn sword, to cut off all that go in 
the way wherein he went ; and now, all ye that 
be of the generation of Balaam, though cloaked 
up under the name or profession of the gospel, 
think ye that such a cloak will save you from 
the stroke that awaits all that go in that way, 
would it not rather aggravate the crime ? to pro- 
fess Christ and go in the way of Balaam ? which 
Peter calls madness, rebuked by the dumb 
ass? And now look, all ye who go in that way, 
having one eye looking to the glory of the world, 
and another looking to the Lord, what think ye? 
could such a one either truly love or fear him, while 
they can so trifle with his glorious cause, and 
set it at nought, by preferring the tashion of 



85 



the times, to bis high and holy way, who 
saith, if thine eye be single thy whole body 
shall be full of light? but ye that plead for 
the evil eye which hath a double view, whereby 
the whole body is filled with darkness, what 
think ye of the safety of such a way ? 

And oh ! ye rulers that set up and uphold 
such a way, and oh ! ye people that cry it up : 
do ye indeed think that you shall escape ? and 
that all the responsibility must lie with the 
poor pastors, whom you are the cause of thrust- 
ing forth into such a sea of temptation ? and if 
the blind lead the blind, shall they not both fall into 
the ditch together? and now, ho! all of you to- 
gether, who set them up, that preach for gain ; 
do ye not set up a way, in which, they that 
go that way, cannot see the destruction that 
is therein ? for it is the way of darkness, en- 
chantment, sorcery, and divination, and the 
root of all idolatry, yea, the substance of all 
the heathen idolatry, which was first set up 
for gain, even as the wood and stone &c which 
they worshipped, was but the shadow of idola- 
try, but the gain gotten thereby, was the sub- 
stance, yea, the very thing which their soul 
adored, and lusted after. 

And that was the thing that blinded Balaam, 
and blindeth all at this day, who go after 
unrighteous gain as he went, yea, and though 
they may be as eloquent and learned as Balaam 
was, and profess to expound the law and th$ 

M 



86 



gospel, while yet they know not either, neither 
can they see the adversary in the way wherein 
they go ; and with all their learning and en- 
chantments, they cannot see the difference be- 
tween a prince of Midian, and of Israel, nor 
can they see, how that Balaam must be slain 
with the sword that falls upon Midian, neither 
can they see, how that the jewels and ornaments 
taken in the spoil of Midian, should be laid 
up in the tabernacle, as a memorial for the 
children of Israel before the Lord ; I say, that 
none who go in the way of Balaam, can ever 
see those things to their comfort, even though 
they should make never such eloquent orations 
thereupon, or get ever such large money for de- 
ceiving themselves and the people : and is it not 
a grief which must be bitter in the end (ere it 
be removed,) that the self same thing, which drew 
down the wrath and judgments of God upon the 
people of Israel (from age to age,) should now 
be set op as a leading order of such as make 
a high profession of the gospel, yea, and even 
under a profession of superior reformation ? 

We read in the Old Testament, throughout 
the time of the judges, kings, and prophets, what 
sore judgments and destruction fell upon the 
people, oii-account of their forsaking the Lord - 
and serving Baal and other gods in their groves 
and high places, yea, and though they had a 
constant succession of the Lords zealous faith- 
ful servants, raised up amongst them from time 



to time, both of judges, kings, priests, prophets, 
and. of the people, who not only testified against, 
but laboured to withstand, root up, and destroy 
the corruption occasioned by the sin of Idolatry : 
and we read in the books of Kings and Chroni- 
cles, of many zealous efforts, to reform the 
people, and rescue them from going after the 
manners of the heathen in their worship, &c. 
(which was all selfish and sensual ;) and we read 
of much that was done (according to the dispen- 
sation they were then under,) and great things 
were accomplished at sundry times, even by 
some of their kings ; but after all that had 
been done for them (by the Lord and his servants,) 
we find their records of what they could effect, 
frequently concluded by saying, that " never- 
theless the high places were not taken away, but 
the people still sacrificed upon the high places," 
and the reason is there given, that it was because 
that, " as yet the people had not prepared their 
hearts unto the God of their fathers." (2 Chroni- 
cles, xx. 33.j 

Behold what a comprehensive reason we see 
given in few words, which was, that the people 
had not prepared their hearts unto the God of 
their fathers even unto that day, after all that 
had been done for them, both in mercy and in 
judgments, and fury poured forth, because of 
their backslidings, and proneness to cleave unto 
the manners of the nations in their selfishness 
and sensuality ; which the God of their fathers 



88 



had determined, that his own people should 
not sit down in, even in any sort ; and he is 
not as a man, that could change, though he 
shewed long forbearance, setting good and 
evil before them, that they might choose the 
good ; but he would not force them, for that is 
not according to his will, as he would have a 
free people, and he would have the whole heart, 
otherwise they could not be his people ; for 
none could ever be his people, but such as loved 
and served him freely for his own sake, without 
fee or reward. 

And all whose hearts are so prepared unto 
him, they care for no high place, because they 
see him above all high places ; their eye being 
opened, they see him to their exceeding joy, 
and not as an adversary in the way to destroy 
them, and such is the lot and the blessing of all 
the pure in heart ; they see God, and they 
see their way, for Christ is their way, and 
there is no destruction in that way, for it is 
a way of salvation, and will remain, when 
all the groves and high places of man's erecting, 
which he sets up for self-ends, shall be destroy- 
ed, burned up, and ground to powder, by the 
power of Christ, even as the stone, that Da- 
niel saw cut out without hands, which should 
break in pieces, all their idols, their earth, 
and their great strength. 

And that is what the God of the fathers 
was preparing the people for, by all his shift- 



89 



ings of them, as from vessel to vessel, in all 
his dispensations, since the day that he called 
out Abraham to leave his country and his father's 
house; and many of the fathers saw the day 
of Christ (though afar off) and were glad ; yea, 
and the dispensation of the law, was to prepare 
the way of the Lord : and therein we are left this 
lesson above all the rest, even to shew us, how 
unspeakably weak, and imperfect, the first in- 
stitution in the world appeared, compared with 
that of the gospel; yea, the law itself, though 
glorious in its season, fell so far short of the 
gospel, that, when compared therewith, the 
one may be called all bondage, and the other, 
all freedom. 

Therefore, let such as profess the gospel, be- 
ware lest their conduct give the lie to that 
great truth, and so, prove themselves ungrateful 
receivers of such an unmerited offer of bound- 
less grace ; yea, such an unspeakable gift, that 
even the types and figures of the law, were 
exceeding solemn in the time and season thereof, 
as being types and shadows of the substance 
which came by Jesus Christ, the fulness of 
all, who fulfilled and ended all the offerings 
aud ceremonials of the law ; yea, he ended even 
those things which pointed unto himself, for he 
said (when about to finish his great work,) that 
" the things concerning me have an end f so 
then, all those changeable things which point- 
ed to him, and shadowed him forth, had an 



90 



end, for he fulfilled and ended them all, and 
he only remained, that hath no end ; and having 
fulfilled and ended the old law or covenant, 
he became the mediator of the hetter covenant, 
of the pouring forth of his spirit, to instruct, guide, 
sanctify, and save, ail that take heed thereunto. 

And that is the thing, which in the fulness 
of time (when the law was fulfilled and ended, 
and the carnal ordinances thereof abolished) 
the people were called unto ; and such whose 
hearts were prepared unto the God of the 
fathers, left all the high places that ever had 
been set up in the world, and not only the high 
places, but all old things which passed away, 
were then to be left, and all become new, and all 
of God, even of Jesus, the mediator of the new 
covenant. 

And as we may see, how the great author of 
eterual salvation, designed that we should not 
be mistaken in the simplicity of his gospel (unless 
we chose not to understand ;) he opens the 
promulgation thereof with a poor waterwoman, 
as he sat weary at the well, not only reproving 
her sins, but shewing himself as the Saviour; 
oh ! glorious day and ever memorable event, 
enough to swallow us up in adorable admi- 
ration, to behold all of a piece, all majesty, and 
all simplicity, that the ages of the world might 
see and learn the lowly way, wherein the ma- 
jesty of Heaven chose, to sound forth the ever- 
lasting gospel, saying unto the poor waterwoman 



91 



■with her pitcher, " woman, believe me, the hour 
cometh, when ye shall neither in this mountain, 
nor yet at Jerusalem, worship the Father, &c. but 
the hour cometh, and now is, when the true 
worshippers shall worship the Father in spirit and 
in truth : for the Father seeketh such to worship 
him. God is a spirit; and they that worship him 
must worship him in spirit and in truth." {John iv.) 

He that could not err, was not mistaken in 
the woman (though a sinner ;) she appeared to 
be weary of sin, and looking for redemption, as 
appears by how ready she was to converse 
about the soul's concerns, and about the Saviour, 
which being so ready in her mouth, shews that it 
was very near the heart; especially, when we 
observe, what a transport of joy the appearance 
of a Saviour was unto her, that she left (as if 
she forgot) her pitcher, even her present errand, 
and ran to call her acquaintance, saying, " come, 
see a man, which told me all things that ever 
I did," (or brought her sins to remembrance,) 
" is not this the Christ ?" oh ! that we were wise, 
that we could learn by such a lesson as is here 
set forth ; not only as respects the simplicity 
of the glorious gospel of God our Saviour ; but 
as it concerns us all, with regard to a state of 
mind prepared to receive it ; even that we be- 
ware of indifferency or lukewarmness, in a 
concern of such unspeakable importance, but 
that we believe, and be in good earnest, and 
Christ would do all the rest. 



92 



And seeing that Christ is come, (for I only 
address such as profess to believe in him,) and 
that he is, and hath done, all that the Scriptures 
saith of him, even to redeem his people, and set 
them free, and have called them off from all the 
rudiments, even of the law, to which they had 
been in bondage, which was added because of 
transgression, until Christ came; see Galatians, iii. 
and now, those called christians, profess to be- 
lieve that he is come, and that they should 
obey aud follow him out of all, even as fully 
as Israel followed Moses out of Egypt, yea, 
they profess to believe more of him, than Israel 
did of Moses, even that he is the Lord from 
Heaven, the quickening spirit, who should be 
heard in all things, to whom all power in heaven 
and earth is given. 

Seeing that we profess to believe in such great 
and precious promises, as of the heavenly pos- 
session of the grace and truth which comes by 
Jesus Christ; yet after all that bath been done 
for us, if we still make light of the mercies of 
God, and set them at nought, or for some co- 
vetous self-end, or earthly usage or accommo- 
dation, join in with any part of the manners of 
the Heathen, or of the Jews, (from whom we 
have been called out,) should we not then, be 
far more inexcusable than Israel under the law? 
who suffered such sore vengeance, for turning 
aside (from the commandment given by Moses, 
after the ways of the Chaldees, from whence 



93 



Abraham was called out? or the ways of Egypt* 
from whence Moses led them ? 

I say, should we not be far more guilty than 
they were, if while we say, and preach, that as 
many as are of the works of the .law are under 
the curse? and that Christ hath delivered ug 
from the curse of the law ? and say, that if we 
be circumcised, Christ should profit us nothing ; 
and while we say, that whoever is justified by 
the law is fallen from grace, (and so fallen from 
Christ;) read Galatians and Colossians, &c. I 
say, that if after all such high profession, we 
should now be found going with our bullock, 
ram, kin", or other offering, to be offered as 
our sacrifice, or should we be found taking a 
child to be circumcised, or keep their passover, 
or any other of their ceremonies, would it not 
be cried out against as barefaced idolatry? and 
a downright denying of Christ, the one blessed 
sacrifice, who should perfect forever them that 
are sanctified, and abolish the ordinances of the 
law that was against us, taking it out of the way, 
nailing it to his cross ? (JEphesians, ii. Colos- 
sians, ii.) So we may see, that they who touch, 
taste, or handle the ceremonies of the law, deny 
the coming of Christ by their works. 

And yet so it is, that we see all these things 
done in effect, even as by wholesale, and that 
by professed Christians ; so that they who so 
deny Christ by their works, seem not to know 
what they do at this day, no more than the 

N 



94 



Jews knew, who cried " crucify him," when they 
saw that he should end their temple, tythes, and 
priesthood ; but now they who profess him, 
would still keep up the Jewish tythes, as stiff 
as if he had never yet come to end them ; and 
so in effect, still uphold the whole law; for 
tythes were a main support of all their rituals; 
therefore, whoever claims tythes, pleads for all 
the formalities of the Mosaic institution ; or else 
for what would be still worse, that is, to claim 
the price without giving account why or where- 
fore they make such a charge. 

And if my limits would allow, I might shew 
that tytheS were a main part of the Jewish rituals, 
even as may often be observed ; that when the 
Jews were charged with neglecting the perform- 
ance of the law, the Lord saith " ye have robbed 
me in tythes and offerings," so there we see 
tythes the chief thing noted in the law ; inso- 
much that if the withholding of them, was such 
robbery in that dispensation, ^oes it not argue 
to the same amount on the side of the gospel, if 
now we withhold from Christ, the glory due unto 
his name, as the complete offering, of which tythes 
have been a lively figure from the days of Abra- 
ham, until Christ fulfilled and ended them by a 
heavenly offering, by which all that are now 
sanctified, have their spiritual acceptable offerings 
presented without spot ; even by him their heaven- 
ly high priest, made higher than the heavens, 
and of course, made higher than the earthly hire- 



95 



ling ; and we had all need to take heed, that 
we bring our spiritual offerings to that heavenly 
high priest, even to God, who is a spirit, and is 
seeking for spiritual offerings : but they who 
serve the flesh, to fulfil the lust thereof, cannot 
read those things, neither can they see the- curs*, 
that lieth upon them that will not come to Christ, 
to have their affections and lusts crucified, and 
in such the life liveth, which crucified the 
Lord of glory. 

Some may say, that it is the state, which al- 
lots or appoints the payment of the tythes at 
this day, and not the priest that claims them; 
I say then, let such a state answer for what they 
do ; for if it be a gospel state, could any thing 
more flatly contradict their own profession, than 
to institute, and uphold, even the mainspring of 
all legal rituals, while they pretend to believe 
in Christ, whose coming was to fulfil, and 6e 
the end thereof? who saith, "not at Jerusalem," 
which was the place to which such offerings 
appertained, and he is the sum and substance 
and end of all, yea, as the stone cut out without 
hands, that should smite, overturn, and break 
to pieces, all other power and dominion, not 
only of sin and unbelief ; but also, of all rule 
and authority, until he should have subdued all 
unto his own blessed dominion, and raised it 
over all in the whole earth. 

But now it seems, they will not allow that 
it could be done without ^ands, seeing that they 



96 



appoint such vast multitudes of bands, and pay 
them dear for cutting it out, yea, and many 
strange devices they have carved, invented, and 
contrived, to corrupt from the simplicity which 
is in Christ; even far outstripping all that ever 
we read, of carpenters, smiths, aud curious artists 
of the heathen Idolators, as may be seen by the 
piles of contradictory volumes which they have 
written for many ages, ever since the Christian 
profession had been turned into a trade to make 
money, by such as did not believe Him, who 
saith, that no man could know him but by his 
own revelation : yet alas ! what incalculable re- 
venues hath been allotted throughout Christen- 
dom, to uphold the main root of unbelief, yea, 
to set up and uphold, high priests, and high 
places, as the fountain of Christian knowledge, 
although John saith, that the Son of God is come, 
and hath given us an understanding that we may 
know him that is true; yet, behold how they have 
despised his knowledge, as if Christ was not 
sufficient to qualify and send forth his own 
servants, as he did in the Apostles' days : but they 
who would make money of it, set about to qua- 
lify men for that purpose, just as they would 
qualify a company of lawyers, such as withstood 
the Lord in the days of his appearance amongst 
men. 

And such have been paid many millions, those 
ages past, to persuade the people, that he is not 
§0 risen, or come, to give the understanding, 



97 



but that the people must pay them for it, or it 
cannot be had ; and so they despise the Lord in 
spirit, as the Jews did his body, for now tba 
most honourable counsellor among them, (who 
is best and most sincerely disposed,) seems still 
to think, that his knowledge may be honourably 
interred in such a tomb as he had hewn out for 
himself; and there they would keep watch upon 
him for ages; and millions have been paid them, 
for persuading the people that he is not risen (to 
give the understanding of him that is true,) but 
that they have all the understanding still among 
themselves, for to deal it out as they please, 
and still they think it an honour done him, to 
have his knowledge laid in such a tomb as they 
have hewn out for themselves; for they knew 
not his habitation in the Heavens, therefore, they 
deny that understanding which the Son of God 
giveth, (or would give, even of his holy spirit to 
them that ask him) while they affect to deal out 
that knowledge theinselves ; and so they ascribe 
the progress of the gospel unto the millions which 
hath been paid to uphold high priests and high 
places, instead of ascribing it to the Son of God, 
who is come, a light into the world, and saith, 
he that folio weth me shall not walk in darkness, 
but shall have the light of life ; yet behold what 
vast sums hath been paid, for to persuade the 
people not so to believe in him or in his light, but 
to come to them, who were in the grave of death 
arid darkness, and have neither light nor life to 



98 



give with their knowledge. And therefore, have 
not the blasphemy of such, exceeded all that 
ever went before them, seeing that they still as- 
cribe all the fame, glory, and success of the gos- 
pel, to their own corrupt devices and exertions ; 
while in very deed, such have been the greatest 
obstruction that ever Satan yet cast up against it ? 

Have they not taken the money for saying, in 
effect, that the understanding of the Son of God is 
not risen, but that his disciples came by night and 
stole it away, and transferred it to them, who 
are still in their graves ; so that now, death and 
darkness, talks of life and light; yet neverthe- 
less, after all they have done against him, a 
remnant can set to their seal, that the Lord is 
risen indeed, and his angel rolled away the re- 
proach, wherewith they have reproached him, 
and his own remnant do know that he is come, 
even as the Scripture saith, by the spirit which he 
hath given them, by which he openeth their un- 
derstanding, so that their hearts have burned 
within them, as he appeareth unto them, and 
openeth the Scriptures in his own heavenly way, 
whereby he is setting up his kingdom in the 
hearts of tens of thousands ; who is the true light, 
that lighteth every man that cometh into the 
world ; and the seed in which all nations is 
blessed. 

And that is He, who hath been on his way in 
the hearts of the people, blessed be his name, to 
whom the glory and the good speed of the gospel 



99 



is to be all ascribed, and not to the high priests, 
for they know not that way ; it is hid from their 
eyes, because they would ascribe the fame 
thereof to themselves, and to their philosophy and 
vain deceit, for the sake of gain, or for the praise 
of men. And are not such like unto the priests of 
Baal, (if not far worse,) by whom the Lord hath 
been dishonoured and provoked to jealousy, 
and by whom death and darkness hath been 
spread over the nations, even while they talk of 
life and light ? and is not that the thing, which 
corrupteth the earth, (even knowledge without 
life,) as it corrupted Adam, and drove him out 
from the presence of God? for it is only life 
that keeps sweet and pure, but in death there 
is rottenness, stink, and corruption, even though 
they should have never such store of knowledge 
to feed upon. 

And all the above woful degeneracy (and 
much more than I could mention,) had been 
foretold, and clearly pointed out, in many 
prophecies of the apostles, wherein they warned 
and forewarned the believers, of the workings 
of the mystery of iniquity, which they clearly 
described, in many extraordinary significant 
terms, such as, Antichrist, and the son of per- 
dition, &c. which deceitful workers, as being 
out of the living faith, and spirit of Christ, should 
work into a form of godliness, and for self-ends 
through covetousness, should corrupt, pervert, 

tad betray the cause of the gospel (like -Judas, 
LofC. 



100 



who also is called the son of perdition, betrayed 
the Lord for money) even to such a woful 
extent, that they spoke, as if thereby, the mystery 
of iniquity should spread far and wide, and that 
the consequence should be sad indeed. 

All those things, appear to be so clearly and 
accurately foretold ; that if the most wretched 
unbeliever in the world, should but take time 
and pains to examine whether these things were 
so, even whether all the woful falling away and 
apostacy, which the apostles foretold should 
overspread the churches, have been fulfilled, 
I say, that a retrospect, even of such striking 
events, might be enough to convince the most 
obstinate infidel, only let him examine impar- 
tially, and without prejudice ; but there is one 
sort of infidel that would not be convinced, 
that is, the practical infidel, who professes the 
truth of the gospel, and yet sells it for money 
or some worldly gratification. 

And seeing that those things came to pass* 
eveu such sad and gloomy times; just as had 
been foretold by the Lord's holy prophets and 
apostles ; is there not then abundant cause for 
to lift up the head in hope, seeing also, that 
as sure as had been foretold, that a woful night 
should overtake the churches (which began even 
in the apostles' days) (see John iv. &c.) We are 
also abundautly assured, that a bright day 
shall succeed, which is largely testified unto 
in Revelations, (xiv. xv, & xxi. chap. &c.) 



101 

even that the Lord would (in his own time) 
arise, and be avenged of those things, which 
had prevailed, to bring his pure truth into bon- 
dage, to the dishonour of his ever adorable 
name ; and seeing that, not only the Lord's 
judgments hath been made manifest, but that 
even the glorious day spoken of, hath dawned 
unto thousands, far above what the carnal man, 
could conceive. 

Therefore, seeing that those things came to pass 
in their season, who art thou then that would say, 
that the Lord should be slack concerning his pro- 
mise, but that all, whether nations or individuals, 
that will not bow unto the appearance of the 
Lamb that sitteth upon the throne, in whose 
light the nations of them that are saved must 
walk? and if so be, that they bow not unto 
his light and grace, as made manifest in the 
conscience, so as to be led and redeemed out 
of the spirit and lusts of this world, and by 
him that giveth the true understanding, to 
have their ways ordered before him, confor- 
mable to his will, in the day of his mercy ; 
which if they reject, shall they not be amazed 
with his judgments, which are sure to over- 
take, and be terrible to all the workers of 
iniquity, when the beast, horns and all, should 
be cast into the lake of his wrath ? yea, all 
that appertains to the beast, of what appearance 
soever, yea, even though it should have horns 
like a lamb, and appear ever so mild, yet 

o 



102 



if it be of the nature of the beast, the wrath 
of God will be against it, for it is the nature 
he looks to (as he looks at the heart,) and 
if that be not changed, the likeness will not 
save from the stroke, for the Lord will not 
always suffer the nations to dwell at ease 
and secure in their sins, seeing, that if they 
could partake of their hearts' desire that way, 
it would be the greatest woe or curse, that could 
befall mankind. 

The prophecies in the Revelations are so 
marvellously clear, and the things therein declar- 
ed, so exactly answering to that which came 
to pass, that we may be ready to say, that if 
the apostle John had lived unto this day, and 
had been writing accounts of all thai occurred 
these eighteen buudred years, he could not 
have recorded such great events, (many of 
which have come to pass) in a clearer, or more 
comprehensive manner, than they are set forth 
in the Revelations ; and there we find, that the 
christian churches, are charged with having the 
doctrine of Balaam and of Jezebel, long after 
old Balaam had been slain with the sword, 
and long after the dogs had eaten old Jezebel. 

I mention this, to remind the reader, that 
it is no ways inconsistent with scripture, for to 
make an alltision to Baal or Balaam, at this 
day. tor Jezebel (who John saith, taught in a 
christian church,) is set forth as the chief pro- 
moter of the house of Baal ; and by the 



103 



church being charged with the doctrine of 
Balaam, we may observe, that it is his life and 
his ways, which are pointed out as being so 
abominable, while we have a large sample of 
his good words and fair speeches ; and what 
is there that could exceed them? but what then, 
he went after this world in his desires and affec- 
tions, the joining with which, is called forni- 
cation &c. and so he laid stumbling-blocks in 
the way of the people, by causing them to be 
partakers therein ; for while his heart went after 
covetousness, his good words only tended to 
make him so much the more dangerous. 

And in process of time, professed Christians 
fell away into the very same thing, though 
under quite another name, and in a different 
manner, while as yet there was no difference 
in the thing itself ; and that is the thing, which 
I mean to point out a little further in the following 
section, by referring more particularly, to a few 
of the precepts and examples recorded in the 
New Testament ; but have no view of arguing 
cases, or any thing further, than simply to 
spread the subject a little into view, in order 
that we may carefully look how far those things 
concern us in the present day. 

I shall conclude this section, with a caution, 
to beware of despising or condemning these re- 
marks, because they fall so vastly short of setting 
forth those things in a way suitable to the mag- 
nitude of the occasion ; remembering, that neither 



104 

the brevity I aim at, nor yet the weakness of 
my capacity, would allow me to do justice to such 
weighty considerations; therefore, I shall only re- 
commend them to the conscience of the intelligent 
reader, who may somewhat make up for that 
wherein I have been deficient, especially in those 
things which may be better felt (or conceived,) 
than expressed or testified of, in word or 
writing. 



105 



SECTION Hi 

Some further serious Reflections upon the iniquity 
of Covetousness, shewing , that the people hath 
been emboldened therein, by the evil example of 
many, who are esteemed their chief leaders, 
whose fruits shew, that they are so w of ully de- 
generated from the spirit, life, and practice, of 
the Apostles and primitive Christians, as noiv to 
be found going after and promoting that very 
same Covetousness, which the Apostles testified 
against, as Idolatry, and the root of all evil ; out 
of which, unrighteousness doth spring up andflou- 
rish, while they cast the stumbling-block of 
Iniquity before the people, yea, even white they 
pro] ess to soiv unto righteousness, and expect to 
reap of mercy, while {through the deceivableness of 
unrighteousness or covetousness,) judgment may 
be springing up like hemlock, though they knoio 
it not, because they would not know it, until the 
measure of such Iniquity be filled up, as bring eth 
the wrath of God upon the children of disobedi- 
ence, or even upon nations that partake of their 
sins (and strike hands therein,) they may also 
receive of their plagues or judgments ; as may be 
seen exemplified, even by the late overturnings 
in many parts of Europe. 

That which I shall now endeavour to bring a 
little further into view* hath often been so 



106 



largely spoken to, that it may now be said, 
what could I say which hath not been already 
said ? yea, and testified unto, in far more powerful 
language than any feeble remarks which I may have 
to offer; yet that may not excuse me, although it 
should be called an old worn out tale; and that 
I might be told, that there is writing enough, and 
who is there to read it, and that the world is full 
of instruction, but who will take heed thereto ; 
yet I believe this is a subject, on which we must 
not be silent until the evil be removed, or until 
the Lord shall cease to plead with the nations on 
that account, and determine to plead with them 
only in judgment, and until then, I believe that 
we should not hold our peace, but even cry aloud 
against the evil of covetonsness ; and especially, 
so long as it prevails amongst the pastors or teach- 
ers of the people. 

And moreover I may tell them, that they could 
not hear a more doleful report, than that they 
should be pleaded with no more (while in their 
present state ;) and that it should be said, they 
are joined to their idols, let them alone, which 
would be sad tidings indeed : but I desire, with all 
the fervency of my soul and spirit, that it may 
not yet be come to such a woful pass, as that they 
should be quite let alone; yet I am not without 
my fears, e\en on that account, though fain would 
I cherish a hope, that there is sfiil some good 
thing in them, and striving with them, and my 
desires are, that it may not be in vain, though 



107 

their Hay seems very far spent, and their light he- 
coming darkness, yea, blackness, in the heavens 
thereof. 

Wherefore then should any marvel if I use 
plainness of speech ; for how could I come for- 
ward in such a cause, with an linjust measure, or 
a bag of deceitful weights ; howbeit, 1 feel it to 
be a great and sore cause of heaviness and dis- 
couragement, that some of those which I mean to 
address, would not be persuaded by any lan- 
guage, seeing that covetousness doth so darken 
the mind, as that men should not know what it 
is ; yea, that the god of this world doth so blind 
the mind, that they could not discern or distin- 
guish the difference between the covetous and 
such as had renounced the hidden things of dis- 
honesty, although by manifestation of the truth, 
they should commend themselves to every man's 
conscience in the sight of God ; alas ! what lan- 
guage could reach or arouse those, that make a 
high profession of Christ, and with ail fairspeeches, 
cry up the scriptures, and the self denying lives 
and labours of the apostles, while they seem not 
to care(orto understand,) how vastly different their 
own views and pursuits are from those they so ex- 
tol in words, while by their works they deny them ? 

So it was among the Jews; the Pharisees which 
were covetous (while yet looking for the Messiah) 
derided the Lord himself {Luke xvi. 14.) so that 
covetousness may be called the god of this world, 
which so blinded the Pharisees, and bouud them 



108 



up in such a chain of darkness ; that with all their 
knowledge, and profession of waiting for the Mes 
siah, they seemed the furthest off from knowing 
him when he appeared ; insomuch, that in them 
we have many striking examples, to what a pitch 
of darkness, covetousness, which is idolatry, 
(whereby the god of this world is bowed unto,) not 
only blindeth the mind, binding it under a chain 
of darkness, but also, causeth the wrath of God 
to come upon the children of disobedience. 

If it should be queried, who are the children 
of disobedience ? the answer might be given in a 
two-fold sense; yet, here it may suffice to notice 
the most simple and distant acceptation of the 
word ; seeing that the children of disobedience 
know not of what generation they are, no more 
than the Jews, who would say, " we be Abraham's 
seed ;" but now let us leave that, (although it be 
the sum of all) and only call them children by 
profession ; who make a high profession of Christ 
and of the scriptures, but live in disobedience 
unto both. This may appear a severe reflection, 
but the day of trial will soon overtake us all, 
wherein our obedience will be tried at a righteous 
tribunal ; and if we rebel against the light of 
Christ in our own conscience (of which the scrip- 
tures testify J and do not believe or walk therein, it 
will be our condemnation, and then, the fashion of 
the times we lived in, would be a miserable apo- 
logy, for having yielded ourselves as servants of 
sin unto death, instead of obedience unto righ- 



109 



teotrsness ; for his sen ants ye arewhom ye obey, 
not whom ye profess to obey, so that it is possible 
to profess Christ, and obey Satan, which is the 
worst sort of treachery ; yea, even as bad as an 
avowed enemy ; for in the world, a traitor is count- 
ed dangerous as an open enemy, and even more 
hateful. 

But how awful is that state, which betrays the 
truth, either for the gain, honour, or friendship of 
this world ; while such may be the least likely to 
know what they do? which is still more dreadful, 
when the influence of custom sweeps them down 
the torrent iuto the dead sea , oh ! the influence of 
custom, when it runs according to the desire of 
the flesli, and of the human heart, which is deceit- 
ful above all things ; and may it not still he said, 
that surely the customs of the people are vain, 
and will be vain, so long as the god of this world 
is served ? or in other words, so long as professed 
Christians serve not the Lord Jesus Christ but 
their own bellies (or a desire to feed on the worlds 
esteem,) even while they may be crying, Lord ! 
Lord! by many external performances? yet if 
they do not the thing that he commands, are they 
not children of disobedience ? and how should 
he own them, as their God and Saviour (while in 
such a state) who said, 1 receive not honour from 
men; so that there is an honour, like that which men 
give one to another, but Christ will have none 
of that honour while the world is their god ; for if 

p 



110 



any man love the world, the love of the Father is 
not in him ? 

Christ must have the whole heart or he will 
have none, yet not the deceitful heart; so here is 
he touchstone and true criterion. The Lord will 
ave nothing but his own, even that which he 
creates anew unto good works ; who saw every 
thing that he made, and behold it was very good ; 
and when he came into the world to redeem lost 
man out of evil, he said, every good tree bringeth 
forth good fruit, and warned us to beware of false 
prophets, which come in sheep's clothing, while 
iuward they are ravening wolves, but by their fruits 
ye shall know them, for men do not gather grapes 
of thorns, nor figs of thistles, 

Now behold the criterion which is set before 
us, not only for our government but warning also ; 
and as it is just and righteous, so it is a solemn 
rule; there we may see, that the clothing, the 
profession, the name or title will deceive, be it 
never so exactly like the sheep's clothing; yea 
though the chair of dignity should be never so 
highly esteemed amongst men ; yet that is nothing 
to us, unless we know them by their fruits, so let 
none deceive himself, and say, how dare I to ques- 
tion such as are esteemed the true sheep of 
Christ's fold ; but let us rather say, how dare we 
to question or make light of our Lord's command ; 
and God hath said, beware of them that come to 
you in sheep s clothing, and by their fruits ye shall 
kuowthcm; so then it is plain, that if we take 



Ill 



things upon trust, we are not keeping the com- 
mandments of Christ, who commands us to be- 
ware of men, and to know them by their fruits; 
and not as an uncertain or indifferent matter, 
but a positive injunction** ye shall know them 
by their fruits," (Matthew vii, 16) oh! how safe, 
and how simple are the leadings of Christ the 
good shepherd, while the waits of men are wound 
up in an endless labyrinth of confusion, whose 
minds the god of this world has blinded, who are 
corrupted from the simplicity that is in Christ; 
and who are enemies to his cross, whose end will 
be according to their works ; except they repent 
and bring forth fruits meet for repentance ; for the 
gods that have not made the heavens and the 
earth, shall perish from the earth and from under 
heaven. 

And thus 1 would propose a few plain serious 
considerations, for us to weigh and consider, es- 
pecially at this time, when we are favoured with 
a cessation from beholding the horrors of war, 
(which is also the fruit of covetousness or lust; ) 
and seeing that the fermentation of the ocean of 
iniquity occasioned thereby, is somewhat allayed, 
may we not now at such a season, crave a 
moment of solid reflection ; for l he present day 
seems loudly to call upon us, to look what we are 
about ; yea, all around us (besides what has hap- 
pened to neighbouring nations J is a loud calf, 
if we could but hear the rod and him that appoint- 
eth it : and although I did not mean to advert to 



112 



any particular case, yet there is one which I cannot 
well pass by unnoticed ; and that is the amazing 
quantity of human misery which stares us in the 
face, enough to make the hardest heart to ache ; 
even now in this time of peace and plenty. 

So that all together, there is abundance even 
without us, for to cause us to look within, that 
our time should not slip over, without taking heed 
to the light ill our consciences, which Christ giveth, 
that with it we may see, whether we have not yet 
sins, from which we should break ofT, if happily the 
Lord may grant us repentauce to the acknowledg- 
ment of the truth, rather than that we should nov- 
settle down in a slate of carnal ease and self-seci: 
riiy ; and so be lulled to sleep as upon the top ot 
a mast or on the brink of a precipice ; and seeing 
that sin drawelh down such signal vengeance 
upon guilt) nations, what must it do upon the 
soul, when time to us here is at an end ? and 
when even the wasting ot time in a way that 
men deem most harmless, may be carried to 
account against us, and be found a burthen too 
grievous to be borne ? oh ! then the fashion of this 
world which passeth away, will be no shelter 
from the judgment of God, which is according to 
truth ; neither would the height of our profession 
be able to hide us from the wrath of Him that 
sitteth upon the throne. 

Aud seeing that our highly favoured nation, 
not only makes a high profession of the scriptures, 
but hath been also blessed with many choice (ma tf 



113 



we not say rare) and peculiar privileges ; so it 
was with the Jews ; let us therefore fear, lest we 
let them slip, and lest that which was designed 
as the choicest blessing, should be turned into a 
curse, and rise up as a condemnation against us ; 
and although our own backslidings should draw 
down upon us, judgment after judgment, such as 
have falleu upon neighbouring nations in our day ; 
yet how light would it all be (though tenfold re- 
peated) compared with that hardness of heart, 
and darkness, whereby the god of this world 
bliudeth the mind ? oh ! then how doth it behove 
all ranks and classes, high and low, rich and 
poor, to bring their deeds to the light, that so we 
may be favoured to see whether they are wrought 
iti God. yea or nay ? and moreover, that many high 
professors of the christian name, had need to 
look, whether they worship idols more than the 
living and true God and Sa\iour; and though all 
sorts or classes of the people may be deeply con- 
cerned therein, yea, as much so as even the teach- 
ers themselves, yet I mean principally to apply 
the following remarks to the teachers ; in order 
that I may speak more to the point, and that by 
pointing at them, the people might be reminded 
to look to themselves and beware of covetousness 
from which proceeds many of the evils which 
abound in the world ; and I may also hint at some 
of those evils, showing them to be the offspring of 
covetousness, which is called idolatry; and we 
are admonished to let no man deceive us with vain 



114 



words, for because of these things cometh the 
wrath of God upon the children of disobedience. 
(Ejjh. v. 6. Col. in. 5. 6 ) 

Now 1 come to notice in the first place, how evi- 
dent and notorious it is, that many who are called 
ministers of the gospel, and bishops, are not 
without covetousness, but that therein, some have 
so far exceeded all bounds, that of them it may be 
said, these great ones have altogether broken the 
yoke aud burst the bonds asunder ; and if any 
should ask how that is to be proved? they may 
be answered, that their fruits doth make it mani- 
fest, insomuch that it may be asked, who is he 
that can take a view thereof, and of the evil influ- 
ence of their example in the world) without horror 
and amazement ? ah ! woe is me for their sake, 
whereunto shall I compare such a state, or what 
is it like? look at it any way, and say, if a mon- 
ster with many heads could appear more wonder- 
ful ? and yet it is no more than the apostles fore- 
told should come to pass. 

Yea, they have described those things so clear, 
and with such exactness, that we need no stronger 
outward evidence, or proof, for a confirmation of 
the reality, clearness, and efficacy of the gospel, 
than the fulfilment of the apostles' prophecies 
which have taken place, even enough to couvince 
the most obstinate ii fidel ; insomuch, that those 
great Rabbis of the later ages, who had been prais- 
ed np to the skies for their great writings and elo- 
quence, in (pietence of) defending the gospel, and 



115 



to confute infidelity ; I say, if they had only ho- 
nesty enough, to have referred the poor infidel to 
the apostles' prophecies, and to bid him compare, 
how exactly they have been fulfilled iu themselves, 
who aspiring to the rank of great bishops and pre- 
lates, with their fruits, have spread such darkness 
over the nations, that like the smoke out of the 
pit they have darkened the spiritual atmosphere, 
so exactly as foretold by the apostles, that to 
have referred the infidel to such a proof, might 
seem more convincing then all the miracles which 
the apostles wrought, so that these great ones, who 
have been so highly exalted and extolled for the 
multitude of crafty, flowery,contradictory volumes, 
which they have written to convince the infidel 
(even while they wofuily corrupted from the 
simplicity which is in Christ) ; I say, they might 
have spared themselves such great ado ; as one 
leaf, referring the infidel, to compare how exactly 
the false teachers of the latter ages, agree with the 
declarations predicted by the apostles, might be 
more convincing than all that ever they yet said 
or wrote, for which they have got millions of 
money, and great titles like the princes of this 
world. 

All of which, though clean contrary to the 
precepts and example of the apostles, yet what 
they clearly foretold and declared should come 
to pass ; the recital of which, would swell these 
remarks far beyond what I have in view, and on 
which I should be tender of enlarging, and more 



116 

especially, as many of them may be applicable to' 
the state of all people in general, yet it may be 
needful here to instance a few passages, to revive 
the subject, or rather to set in order before us, 
bow early the mystery of iniquity began to work, 
as declared by the apostles ; but what I shall 
here set forth, may only be considered as a speck 
here and there, or as the head of a chapter, 
whereby the reader may be reminded to look fur- 
ther, where he may behold it abundantly enlarged 
in his own observation, 

The love of money, which is the root of all evil, 
which while some coveted after they have erred 
from the faith (i Timothy, vi ) ; and .thus the 
god of this world so wofully blinded the mind, 
that (in process of time) many became estranged 
from the true fear, light, life, and heavenly power 
and truth of God, which the Apostles and true 
believers witnessed, tasted, and handled, of the 
word of life which is with God, whereby (through 
many grievous persecutions,,) the sound and fame 
of the glorious gospel w as spread through nations 
far and wide ; but while Satan's kingdom was 
thus shaken, he sets on his agents or ministers, 
(who loved to have the pre-emineece,) to with- 
stand the work of the Lord, insomuch, that even 
in the apostles' time they began to shew them- 
selves, as the apostle John said, that many Anti- 
christs were even then come, and that such as loved 
to the have pre-eminence withstood him; and 
here let us take notice by the way, that such as 



117 



love to have the pre-eminence are the ministers 
of Satan or of Antichrist, (let them pretend never 
so much humility,) but they that are the Lord's 
servants in the truth, desire that Christ in all things 
should have the pre-eminence. 

Jnde saith, that they had crept in unawares* 
who run greedily after the error of Balaam for 
rewards, &c. even such whose mouths speak great 
swelling words, having men's persons in admira- 
tion because of advantage ; sensual, not having 
the spirit; such speak evil of dignities, who know 
not the glorious heavenly dignity which Christ set 
up, who saith, that the princes of the gentiles and 
their great ones exercise dominion and authority ; 
but that it should not be so amongst you ; and 
be not ye called Rabbi ; for one is your master, 
even Christ, and all ye are brethren ; neither be ye 
called masters ; and call no man your father upon 
earth, for one is your Father which is in heaven* 
(See Matthew xx. 25 and xxiii. 8. 9. 10. Luke xxii. 
25. 26.) The dignity of which heavenly order, 
such as were sensual, not having the spirit, (yet 
loved to have the pre-eminence) could not abide, 
it is foolishness unto them. 

Peter saith, " there shall be false teachers 
among you, who privily shall bring in damnable 
heresies, even denying the Lord that bought them, 
and many shall follow their pernicious ways ; by 
reason of whom the way of truth shall be evil 
spoken of, and through covetousness shall they 
with feigned words make merchandize of you ; 

Q 



118 



Whose judgment now of a long time lihgereth 
not," &c. (2. Peter, ii. 1. 2. 3.) There we may 
see, that while they made a high profession of 
Christ, yet for filthy lucre sake, by their works 
they denied the Lord that bought them, while with 
feigned words, through covetousness, they made 
merchandize of the poor flocks, whom they did 
not spare. 

Even as Paul foretold the Ephesians, on taking 
his last farewell of them, saying in Acts, xx. 
" I know this, that after my departure shall grie- 
vous wolves enter in among you, not sparing the 
flock ; and of your own selves shall men arise, 
speaking perverse things, to draw away disciples 
after them ;" so he warned them to watch, com- 
mending them to God^ and to the word of his 
grace, which is able to build up and give an inheri- 
tance among all the sanctified ; referring them also 
to his own example, saying, " I have coveted no 
man's silver or gold, or apparel ; yea, ye your- 
selves know, that these hands have ministered to 
my necessities which plainly sheweth, that even 
in the Apostle's own time, his strongest fears were 
the effects of covetousness ; so he reminds them 
tb remember how he ceased not to warn them 
with tears night and day by the space of three 
years : and to the Corinthians he saith, " I fear, 
lest by any means, as the serpent beguiled Eve 
through his subtilty, so your minds should be 
corrupted from the simplicity which is in Christ," 



119 



even as he saith to Titus, that men taught things 
they ought not, for filthy lucre sake. 

But I must forbear to recite many passages of 
Scripture, and need not have quoted even these, 
(only to set the nature of the subject in order 
before us,) seeing that we may observe, in each 
Book and Epistle throughout the New Testament, 
admonitions, warnings, and prophecy, of a great 
apostacy or falling away from the light, life, spirit, 
truth, government, and order, which the apostles 
lived in (and laboured to bring people unto), in 
place whereof, they speak of a structure, likeness, 
or image of what the apostles wrought by the 
power of Christ ; insomuch that it would usurp 
the name and profession while in quite a different 
spirit, as the fruits thereof made clearly manifest 
(just as foretold by the apostles), when in process 
of time, this monster threw off the mask, or rather 
that all their paint, art, or gilding, could not con- 
ceal the cheat ; for although the god of this world 
so blinded the mind, that they knew not what 
spirit they were of, yet the babe in the light, 
could see with the single eye, how that in- process 
of time, it was man that came to be exalted and 
extolled, even while they pretended to exalt the 
Lord, who declared that his kingdom is not of 
this world : and now who would dare to say 
that they were his disciples, w ho set up an order 
and goverment which he told his followers should 
not be among them ; and such as Peter saith, 
through covetousness with feigned words, shall 



120 



make merchandize of yon, by reason of whom the 
way of trnlh should be evil spoken of, whose 
judgment lingereth not. 

And what sorer judgment could befall them, 
than to have the mind blinded by the god of this 
world, and so be given over to covetousness which 
is idolatry, and unto a desire of being lords over 
God's heritage? all which is of the serpent, who 
tempted Eve to covet and aspire after forbidden 
knowledge, for a purpose of self-exaltation, want- 
ing to be gods ; and thus unbelief got entrance, so 
as not to believe the Lord who said,— in the day ye 
partake thereof, ye shall surely die. 

And even as by sin, death entered into the 
world, so also as iniquity did abound, the love of 
many waxed cold ; and being left destitute of 
the fruits of the spirit, they betook themselves to 
be supplied with such fruit as their soul coveted 
after ; and first of all, the fruit of the tree of know- 
ledge, which brings the soul under death, and hiding 
from the presence of God, who is light; for all 
that do evil hate the light ; and if the light which 
is in us become darkness, how great is that dark- 
ness ? and how inexpressibly great was the dark- 
ness which overtook those, whose mind the god 
of this world had blinded, may stand a signal 
monument of warning unto all, whether indivi- 
duals, societies, or nations ? that while we have 
the light we may take heed thereunto, and be- 
lieve in it, and walk in the light, lest darkness 
Overtake us; and all sorts of people are equally 



121 



concerned herein, for however different the temp- 
tation may be, the prince of darkness, the temp- 
ter and deceiver, is sure to suit his bait according 
to our circumstance, weakness, or propensity ; 
and if we despise God's marvellous light, which is 
offered as his salvation to the ends of the earth, 
even Christ within, the hope of glory, the same 
yesterday, to day, and for ever, which not only 
manifests the great deceit of the heart, of sin, and 
of all unrighteousness, but also grants the un- 
speakable gift of repentance, with power to forsake 
all evil, and even to draw nigh unto God in the full 
assurauce of faith, through the drawings of the 
Father, who with the holy spirit, is one God over 
all blessed for ever more ; and he alone it is, which 
leads into sweet harmony with the scriptures. 

And seeing that we are encompassed about, 
with such clear manifestation of the judg- 
ments and mercies of God, and the glorious 
light of his son; how should we escape if we 
neglect so great salvation, and refuse him that 
speaketh from heaven ? who would shake all in 
that can be shaken, and burn up all our chaff and 
dross, yea, all the proud, and ail that do wickedly, 
should be burned up, by his own heavenly bap- 
tism of the Holy Ghost and fire; the axe being 
laid to the root of the corrupt tree, which un- 
bounded and unmerited mercies, if we should des- 
pise them, and follow lying vanities, it will not 
serve as an excuse, for to say, that the serpent be- 
guiled me, or to say, that men deceived me. 



122 



and I was deceived ; for now the same cause 
produce the like effects as ever ; and although 
many ways there be, of being deceived, yet all de- 
ceit is of the serpent, and Christ who is the truth, 
the light, and the life, is able, not only to disco 
ver him, but to bruise Satan under our feet ; and 
that which is written, is for our instruction and 
correction in righteousness ; and that which has 
happened of the righteous judgments of God, 
should be for our warning and admonition, that 
we should not lust, or covet, as they also lusted 
But to return to the evident fulfilment of many 
of the apostles' prophecies respecting the fruits 
and effects of covetousness, it is with reluctance 
that I should enlarge upon those expressions, that 
may be needful for to convey a shade of the sub- 
ject, any ways adequate to do it the least degree 
of justice, therefore I shall try to make it short, 
and get rid of it quick as I can ; and as it would 
be tedious to enumerate the many inventions, 
which were sought out, and set up by that same 
fallen wisdom and subtlety, which said unto Eve, 
ye shall not surely die, but shall be as gods know- 
ing good and evil ; so there is the upshot ; desir- 
ing to be as gods, the god of this world blinded 
the mind, and so the evil eye came to be opened 
as the apostles saith, "I fear lest by any means, as 
the serpent beguiled Eve through his subtlety, 
so your minds should be corrupted from the sim- 
plicity that is in Christ ;" 2 Cor, xi. 3. and so it 
came to pass> that being corrupted fromjhe sim- 



123 

plicity, a door came to be opened for those, who, 
as Peter saith, " have the heart exercised in covet- 
ous practices, (ii. Peter 2.) even such as he fore- 
told, should through covetousness with feigned 
words make merchandize of the poor flocks ; and 
a sad merchandize they drove, aiming at being 
lords over God's heritage, being such as loved 
to have the pre-eminence, and wrought so far in 
the mystery of iniquity, that in process of time, 
they made a sad prey of the flocks, which began 
to work ; even while the Lord's heavenly labour- 
ers and valiant soldiers, whose weapons were not 
carnal but mighty through God ; by whose mighty 
power and spirit, the truth was spread far and 
near, even in the face of cruel mockings, tortures, 
and persecution unto death ; until even kings and 
potentates of the earth, acknowledged the truth 
which they proclaimed, and made profession of 
the same. 

And then a way was opened for that spirit to 
get exalted, which loved the chief seat in the 
synagogues, and to be called of men rabbi ; and 
so, to make the reputation of the christian name, 
the means of their own aggrandizement in the 
the world, passing all bounds therein, not only 
becoming great as the princes of this world, but 
could practice the same sort of craft and dissimu- 
lation, for the purpose of attaining unto that anti- 
christian pre-eminence, even as the great men of 
the earth practiced, in scrambling for what is 
called preferment or promotion in the world: but 



124 



their fruits manifested what spirit they were of; 
proceeding from bad to worse, yea, so blind, 
void of all shame, and such a pitch of darkness 
came over them, as even to set up what they call- 
ed the Crusades, and so devised schemes, to ex- 
tend the christian religion in the world, by the 
means of fire and sword ; which some of their 
historians, as sottish as themselves, have called 
by the name of the holy wars : and so war was 
set up as a virtue, by them that professed to follow 
the Prince of Peace. 

It is reported of Mahomet, that he extended his 
dominion by means of the sword, but I do 
not know whether those antichristian monsters 
followed the example of Mahomet, or whether 
Mahomet followed their example, yet that 
makes no matter, as it may suffice to know, 
that it was all for the devil, who was a mur- 
derer from the beginning, and abode not in the 
truth ; but it never was of Christ, who came not 
to destroy men's lives but to save them ; and all, 
who go about to father such works of darkness 
upon Christ, as the fruits of a true christian spirit, 
are of those that Peter said, would, through covet- 
ousness, with feigned words make merchandize 
of the flocks, by reason of whom the way of truth 
should be evil spoken of. 

Was ever greater cause given, for the glorious 
gospel and name of Christ to be evil spoken of, 
than by such horrible works, which caused their 
deeds to stink, even among the heathen ? insomuch 



125 

that it may now be queried, whether there be any 
part of the world wherein the christian name i& 
more abhorred, than in some of those parts called 
the Holy Land ? wherein so much blood had been 
shed and deceit practised, under the name of 
fighting for the gospel of peace and truth, or as 
they called it, for the cross of Christ. 

Could any thing be more pleasing to the devil 
(the father of all such horrible doings), than to see 
the christian name made such a shew of, and 
put to snch open shame in the sight of the heathen? 
and it was no marvel that such leaders of the 
people should cause them to err, and run into 
many strange inventions and extremes, even to 
torment their bodies and that of their flocks, like 
the worshippers of Baal ; as if they had forgot, 
that Satan would have men's bodies tormented 
and the soul too ; and he cared not, if the body 
was dishonoured and destroyed, while the lust 
was saved alive ; and so, would work by his 
agents whom he blind eth by the god of this world, 
as is said unto Timothy, while some coveted after 
money they erred from the faith ; and how exceed- 
ly did some err from the faith, who substituted 
cruel bodily exercise, which profited little, in 
place of repentance toward God, and faith in our 
Lord Jesus Christ ; even as the Lord upbraided 
the Pharisees . and Scribes, saying, that " laying 
aside the commandment of God, ye hpld the tra- 
dition of men, as the washing of pots and cups ; 
and many other such like things do ye" {Mark, Vf..) 

Mr 



126 



and yet, how much more inexcusable were those 
than the Scribes and Pharisees. 

But the mercies of God endureth forever ; and 
let generations tell it unto their children's child- 
ren, that in the ages to come, it may be mention- 
ed among the living evidences of the care of the 
good shepherd, who giveth his life for the sheep, 
that all the combined powers of darkness, even 
the dragon, the whore, the beast, and the false 
prophet, were not able to pluck his own sheep 
out of his hand ; yea, he it was who is stronger 
than all, and through all, reserved a seed unto 
himself, even from among that people, which he 
sustained by his own invisible power; although 
hidden from, or not known by the world, neither 
by the wisdom thereof, except sometimes to cast 
a flood of reproach or persecution after them, 
charging them with innovation, heresy, and all 
manner of evil. 

And they were not a few, who at sundry times 
(at the peril of liberty and life), bore a testimony 
tor the Lord, against the pomp and corruption of 
hierarchy, and (although there were a few learned 
among them) they were for the most part, persons 
of small account in the world, such as mechanics, 
and some women ; which may be told, to the 
praise of the provideuce, power, and glory of 
God ; who is still choosing the weak things of the 
world to confound the things that appear mighty : 
and it is remarkable, that though such were 
often derided and abused in their lifetime, yet 
even a few of those were viewed rather different 



127 



after death, and even some that they owned, tes- 
tified against their ways. It is reported that a 
woman named Bridget, declared against their 
ways, and reproved them so severely, as to say, 
"that the prelates, bishops, and priests, are the 
cause why the doctrine of Christ is neglected, 
and almost extinct ; that the clergy have turned 
the ten commandments of God into two words, 
which signify give money," and prophesied, that 
" the see of the pope should be thrown down in the 
deep like a millstone;" still they would call her a 
prophetess or saint, while they lived in the crimes 
which she cried against. 

And here let it be observed, that from amongst 
those sprang the reformation, and not through the 
heathen nor the Jews, did that great light shine forth 
at that day ; but the Lord had regard to the cry of 
his own oppressed seed, which cried unto him for 
deliverance in the souls of many amongst professed 
Christians, who could not rest day nor night mider 
the bondage of corruption : and the Lord regarded 
the travail of their souls (being his own blessed work 
begotten therein), and sent forth his light and his 
truth, whereby with his day spring from on high, 
Ije again visited the benighted nations of Europe, 
so that a noble stand was made, not only against 
the avarice, pride, and pomp of the prelates, but 
also against many of their rites and ceremonies ; 
which were become more like heathen idolatry, 
or Jewish traditions, than ordinances of the gospel 
of Jesus Christ ; and as that light proved ap> 



128 



unspeakable blessing to the nations, so it might 
also be called a blessing, even to them, from 
amongst whom those in the light were called out, 
wherein the long suffering and tender mercies of 
the Lord were manifested, yea, and his judgments 
were also made manifest, insomuch that it may be 
queried, (seeing what he did for his people to the 
praise of his grace,) what is it that he would not 
have done for them, bad they abode faithful unto 
Him who saved them in the day of distress, when 
they trusted in him, and were little and low in 
their own eyes, while many were faithful unto 
death, and received the crown of life r 

But alas ! alas ! what soon followed after? or 
rather, what is it that began to work, to eclipse that 
glorious light, even while it was only well begun 
to dawn ? that is the whole burthen, the sum, 
and the substance of what I am now feebly endea- 
vouring to set forth, insomuch that the foregoing 
remarks were designed only as a preface, or 
necessary introduction, for to spread the subject 
in order before us. 

Howbeit 1 am aware, that it may be to no more 
purpose then that of calling to the deaf adder, 
seeing that they have all along been warned, 
and their revolting® testified against at times, 
since the days of Ed ward ; not merely by such 
feeble worms as me, but also by many dignified 
instruments, against whom they have not only 
hardened themselves and stopped the ear, but 
oftea cast out reproaches after them, calling them 



129 

turbulent, rude, vulgar, factious, &c. saying all 
m Miner of evil against them ; but as for nie, I 
can expect to do no more than slightly to glance 
m their ways, and (as it were) to set foot here 
and there. 

Although the contemplation of the times of re- 
formation, should warm the heart, and till the 
soul with gratitude, for that marvellous display of 
forbearance, loving kindness, power, and provi- 
dence of Almighty God ; ye?, on viewing the revi- 
val which took place in those days of heavenly 
visitation, we are reminded of the depths of Satan ; 
bow that he appeared in the field at the very first 
dawn ; and (as if he had seen his kingdom in dan- 
ger), opposed all the powers of darkness to the 
spreading of the light ; and what he could not 
effect by persecution, was wondrously soon 
brought about, by holding out the old bait; that 
is to say, the kingdoms of this world, and the 
glory and reputation thereof ; and that was quick- 
ly taken ; it would seem almost as greedily as 
Judas took it, though with less remorse, although 
they might have been warned, not only by his ex- 
ample, but by the example of many about them ; 
but what could warn, or stop the career of such 
as were greedy of filthy lucre, or open that eye 
which the god of this world had blinded ? 

So that now thay began to carry all (as it were) 
by wholesale, and not in the comparative slow 
degrees, as in the days succeeding the apostles, 
wherein it took hundreds of years, before those 



130 



whom the god of this world had blinded, and 
such covetous as were idolaters, could say, that 
they had decidedly gained the field, and driven 
the true church into the wilderness, (a hidden so- 
litary state,) there to mourn over such as were 
'only worshippers in the outward court ; who had 
no life in their court worship, for they knew it 
not, neither desired to know any thing, but him 
who, by the Holy Ghost, they could call their 
Lord Jesus Christ, and him crucified, (with whom 
their life was hid in that wilderness state,) whom 
the worshippers in the outward court knew not; 
for they had a god that they served, even Mam- 
mon, while they were loud in saying, Lord ! Lord ! 
but do not the thing which Christ commands. 

And that is the same spirit which Satan wrought 
withal, even by such as loved to have the pre-emi- 
nence, and to be called of men, Rabbi; yea, and 
some that professed to be zealous reformers, and 
were loud against the errors and corruptions of 
popery ; while at the same lime, they take all care 
and much pains, to retain that v ery self same thing, 
which was the root of all popish corruption ; and 
that is the love of money, the root of all evil, even 
covetousness which is idolatry, wherebv the god 
of this world blindeth the mind ; and unto such 
Satan offered the whole bait in bulk, which was 
quickly and so greedily taken in, that even the 
Jewish tythes were not too much for that stomach, 
which could swallow the camel ; being greedy of 
filthy lucre, while at the same time, they affected 



131 



to strain at the gnat, (even things which maybe 
counted small compared with covetousness,) and 
were loud against some of the branches which had 
grown out of that corrupt root; and against many 
of the popish superstitions, even while they flew 
to the prey, their Jewish tythes, which they were 
determined to hold at any rate; as if they would 
venture soul and all, rather than let that go, which 
would raise them to some account in the sight of 
men. 

And in order to give so inconsistent a measure 3 
some colour of consistency, they set to work also, 
to retain some fragments of old ceremonies, that so 
they might affect to have something to give the 
people for their money ; as if they did not believe 
that our Lord had fulfilled and ended the whole 
of the Jewish dispensation, (of which tythes were 
as a main-spring, or leading feature,) and became 
the mediator of a better covenant ; or else how 
could they set his new covenant at nought, and do 
therewith as they list ? 

But when the god of this world had blinded 
the mind, they could not see, how that for filthy 
lucre sake, they taught things which they ought 
not to teach, though many in that day saw them 
and their works, and not only mourned over them, 
but reproved and testified against them mauy 
ways, and even derided their doings (as Elijah 
did the priests of Baal), and that very often, in the 
reigus of Edward and Elizabeth : and although they 
are but little noticed in their books, except to deride 



132 

and set them at nought, yet they are written in the 
Lord's book of remembrance, whose book is a 
true record, and his spirit a true recorder. And 
they were not a few, that both then and since, were 
raised up to testify against their high places ; for 
a great people did the Lord of hosts raise up to 
bear the burthen and heat of that day of refor- 
mation, for it was not done in a corner : my soul 
adores that mercy and power, which began and 
carried on the work, in a sense, that it was not by 
the might nor strength of man, that the Lord of 
hosts wrought, but by his spirit. 

And yet, have not many in effect belied the 
Lord, and still go about to belie hirn ? and hath not 
their speech been stout against him, as if they 
would arrogate all to themselves ? saying in effect, 
if not in words, that his great and marvellous light 
had shone out of their colleges and high places, 
which have arrogated more unto themselves (even 
to the blaspheming the power of God) than ever 
was committed upon the high places of Baal ? But 
they cannot see that they are of Antichrist, being 
against Christ, in setting up their great learning, 
exalting and extolling it as God, and claiming the 
Jewish ty thes and orders as the price thereof : all of 
which is contrary to Christ, as if he had never yet 
come and taken them out of the way, or nailed 
them to his cross; but God is not mocked, for, have 
they provoked him to jealousy ? but have they 
not rather provoked to the confusion of their own 
faces ? and although they deck themselves, and 



133 

ascend, so as to say in effect : " I will sit in the 
mount of the congregation and be like the most 
high," yet shall they not be brought down from 
thence, even to the sides of the pit ? 

And how great will be their amazement, when 
they shall see themselves as they nwafy are, even 
that they are of mystery Babylon, which hath 
committed fornication with the kings of this earth, 
and hath been so joined to them in their affections 
and lusts, that the inhabitants of the earth have 
been made drunk with the wine of her fornication, 
(as in Rev. xvii ). And although they should be 
made so drunken and stupid, as to reel to and 
fro, through the deceit and instability of her earthly 
wisdom and craftiness ; and that in her golden 
cup, there is mixed up a great store of fine decked 
carnal ordinances, of the highest pretension to 
religion, whereby she may even reign over the 
kings of the earth, yet their flesh with the affec- 
tions and lusts thereof, can never be crucified 
thereby, nay, but rather built up together in deceit ; 
even as he who is joined to the Lord is one spirit, 
so that which is joined to the world is one body, 
(i. Cor. vi.) 

What a mystery is that great mother of harlots, 
that although her profession be so high, that she 
appears arrayed and decked as with gold, pre- 
cious stones, and pearls, &c. (expressing all that is 
truly great, good, and valuable), yet in her hand is 
a golden cup, full of abominations and filthiness 
of her fornication ? oh ! the depth of the deceit of 

s 



134 

the heart of man, deceitful above all things, and 
desperately wicked, who can know it? none but 
the Lord alone, who sheweth unto man what his 
thoughts are ; and sheweth, that if any man 10v£ 
the world, the love of the Father is not in him, yea, 
and sheweth,1frat whosoever will be a friend of the 
world (according to the curse thereof)i is the ene- 
my of God. (James iv. 4.) 

And if John wondered with great admiration, 
when he saw great mystery Babylon, (the enemy 
of the life and light of God, and of his saints and 
martyrs J how great will be the amazement of all 
that dwell therein, when they behold their state, 
as it is written; " they who dwell on earth shall 
wonder (whose names were not written in the 
book of life from the foundation of the world,), 
when they behold the beast that was, and is not, 
and yet is ?" (Rev. xvii. 18 J 

When the fearful judgments of Babylon were 
proclaimed, the voice was also heard from heaven 
saying, " come out of her my people, that ye be not 
partakers of her sins, and that ye receive not of 
her plagues ;" and setting forth her plagues, he 
saith, by how much she hath glorified herself, 
and lived deliciously, so much torment and sor- 
row give her, even double according to her works ; 
and t he kings of the earth, who have committed 
fornication and lived deliciously with her, shall 
bewail and lament for her, when they shall see the 
smoke of her burning, &c.(as in Rev xvih\). That it 
deeply concerns all, to beware of mystery Babylon, 



135 



and to take heed lest we be found sleeping within, 
her borders, or in any of her dimensions, (or in 
any wise bowing to the god of this world, which 
blindeth the mind ; ) for her merchants were the 
great men of the earth, and by her sorceries were 
$11 nations deceived. 

And now it may be queried, what nation or 
people is there, (of what profession or religion, 
goever,) that have not, in some sort or other, been 
deceived or bewitched by her sorceries ? have they 
not been emboldened in inquity one way or other 
by her influence, or example, even while they pro? 
fess to dissent from her many inventions ? and 
would such dare to say, that they have clean es- 
caped out of Babylon? and seeing that we have 
the light, wherewith Christ enlighteneth every man 
that cometh into the world, even that which is 
the life of men, which would also bring home 
Hcripture warning and reproof, with as much cer- 
tainty, as ever said, " thou art the man," which if 
we slight and reject, shall we not be left without 
excuse ? 

But, alas ! many who are in greatest danger* may 
think their state the most safe and secure ; oh ! 
that such may remember, and lay to heart, the 
day that cometh as a thief in the night, rather 
than reject reproof, and put it from them, saying, 
that such judgments cannot await me, seeing that 
I am reformed, and not in that church or state, 
against which those woes are pronounced, but ana 



136 

quite separated, and come out from amongst 
them. 

Answer : come then and try the ground of your 
standing, though ye stand high as bishops of the 
reformed church, (or be accounted as masters of 
Israel,) but what is most to be feared, that such 
are too secure to have their standing called in 
question, even while they profess great respect for 
the scriptures, which chargeth us to examine, and 
prove your own selves whether ye be in faith ; 
know ye not your own selves, that Jesus Christ is 
in you, except ye be reprobates; (ii. Cor. xiii. v.) 
the first query then should be, whether ye are born 
again? as the Lord queried of Nicodemus (who 
saith how can these things be) "art thou a master of 
Israel and kuowest thou not these things ?" adding, 
*' marvel not that I said unto you, ye must be born 
again, for that which is born of the flesh is flesh, 
and that which is born of the spirit is spirit ; and 
except a man be born of water and of the spirit he 
cannot see the kingdom of God." (John iii.) 

Come now, oh ! ye bishops, and great monopo^ 
lists, who engross to yourselves what is called a 
whole see, and if ye be seers indeed, say if ye 
have seen the kingdom of God in that way, 
whereby Christ saith it can only be seen ? If ye 
are his, that must be your way alone, without any 
secondary condition of the confused degrees of 
Babylon, where the language is confounded, and 
the way of the Lord dishonoured ; but the way of 
Christ is one, and God is one, and he is the one 



137 



way to the Father, and none can come to the Father 
but by him ; and all that climb up any other 
•way, are thieves and robbers in his sight ; oh! 
then, ye chief priests, will ye say, that he is your 
way, and that ye are born of water and of the 
spirit ? 

Can ye set to your seal, that having drank of 
the water which he gives, ye thirst no more, but 
that it is in you, a well of water springing up unto 
everlasting life ? or must you go to seek your way 
in colleges or degrees of learning (or other in- 
ventions), which have not quenched your thirst 
unto this day ? and what thirst is that which is 
upon you ? is it David s thirst, who saith, " as the 
hart panteth after the waterbrooks, so panteth 
my soul after thee oh God ! my soul thirsteth for 
God, for the living God ;" or has yours been a 
worldly thirst, a thirst after forbidden knowledge, 
as a stepping stone toward earthly honour and 
promotion in the spirit of this world, which lust- 
eth to have more and more, like the offspring of 
the horse leech, crying, give, give ? 

And have ye in that same spirit, committed for- 
nication with the kings of the earth, loving the 
world, that so the world may love you in return, 
and give you that very promotion which your soul 
lusteth after, even as your old mother mystery Ba- 
bylon, the great mother of harlots, did before you? 
and now will ye dare to say that ye are reformed, 
while ye follow the same lusts or covetousness ; 
not having your vile body changed, neither your 



138 



love pure and chaste, to love God above all, and 
your neighbour as yourselves? nay, but are ye not 
more like such as love to have the pre eminence, 
and to be called Rabbi? and are there not some 
of you, that even love to be .called Lord ? if so, 
what think ye will your sheep's clothing (or high 
profession of the scriptures and of the reformed 
religion) do for you, if in the sight of $n all-seeing 
God, ye should be found to be of the generation 
of the grievous wolves, which PaoJ said should 
enter in among the believers? and such as Peter 
milhy through covetousness, with feigned words 
should make merchandize of them ? 

Our Lord commands us to beware of wolves 
in sheep's clothing ; saying, " by their fruhs ye 
shall know them, for no man gathereth grapes of 
thorns, nor figs of thistles therefore beware lest 
your fruit be like the sour grapes which set the 
children's teeth ou edge; and have ye not made the 
world like a wilderness, full of brambles and intri- 
cacies? where ye would leave oo^grtain way, but 
should be strewed overly our entangling, and 
intricate windings, to corrupt the flocks from the 
simplicity which is in Christ, the heavenly vine, in 
whom there is no variableness neither shadow of 
turning ; who remains for ever more* the good 
shepherd that giveth his life for the sheep; who 
raith, I am the way, and the truth, and the life ; 
aud no man comet h unto the Father but by me : 
tud he saith, I am the door, and the way into the 
sleep- fold ; and he k the way spofceri of &y 



139 



scripture prophecy, saying (in Tsaiah xxxv. after 
the destruction of Babylon had been proclaimed,) 
that the wilderness and the solitary place shall be 
glad, &c. "and an high way shall be there, and a 
way, and it shall be called the way of holiness ; 
the unclean shall not pass over it; but it shall be 
for those: the wayfaring men, though fools, shall 
not err therein." 

Behold then what a plain way the way of holi- 
ness is, where the Lord is waited upon, and served 
without distraction ; who is the Prince and Savi- 
our, lis at alone can give repentance and forgive- 
ness of sins ; and there is no falling short of the 
promise upon his part, but all was fulfilled and 
ended, yea, and every jot and tittle made good, 
when he said,— it is finished! and he that gave 
himself freely an offering for all, fulfilled and 
ended the old Jewish priesthood, and tythes ; (for 
that which waxed old then vanished away, where 
the light of his new and everlasting covenant was 
made manifest ;) v who sent forth his disciples say- 
ing, the time is fulfilled; and the kingdom of God 
is at hand, repent ye and believe the gospel ; and 
commanded his disciples to preach, saying, " the 
'Kingdom of heaven is at hand, freely ye have re- 
ceived, freely give," 

And yet, some who profess to preach the same 
gospel now, will charge as dearly as they would 
charge for any mercenary turn upon the face df 
the whole earth; and some will not scruple to 
claim tythes (even to the present day), as if w% 



140 



were still under the law, and as if our Lord Jesns 
Christ was not yet come, to fulfil, and to be ihe 
end of the law for righteousness, unto every one 
that believeth ; and are not such of Antichrist, 
(being against Christ,) who claim tythes for the 
sake of covetousness, as if that priesthood, under 
which onr Lord was crucified, did still triumph 
over him ? 

But the scriptures declare (and a living rem- 
nant believe) that Christ triumphed over them, 
making a shew of them openly on the cross, yea, 
and blotting out the hand-writing of ordinances 
that was against us, and contrary to us, and took 
it out of the way, nailing it to his cross (Collos. ii.) 
of which ordinances, tythes were a leading order ; 
so that it is evident, that the chief priests of the 
present day, would do as they list with the pro- 
fession of Christ and his free gospel, like the chief 
priests who cried, crucify him, when he came 
unto them, even while they professed to be waiting 
for his coming, as the very subject and object of 
their hopes. 

Oh ! how blind is that mind which the god of 
this world blindeth? and although the Lord had 
said, that the prince of this world cometh and hath 
nothing in me, yet even they had a plea (such 
as it was), because they did it ignorantly ; for bad 
they known it, they would not have crucified 
the Lord of life and glory ; and they had even an 
interest in the intercession of the blessed Redeemer, 
who prayed, " Father forgive them, for they know 



141 



not what they do but how far they laid hold 
on that gleam of hope set before them, is known 
only to Him that knoweth all things, of whom it 
may be said, Lord thou knowest. 

But as for the chief priests of the present day, 
whose covetousness hath no bounds, (seeing 
that they have usurped a sort of hierarchy, such as 
never was sanctioned, either by the law or the 
gospel,) my fears are strong, and my very heart 
faint for their sake ; because that how much soever 
the god of this world may have blinded them, I 
can hardly yet believe that they do it quite in ig- 
norance, seeing that they have not only Moses 
and the prophets, but also Christ and his apostles 
if they would hear them ; and withal to put them 
still in mind, they have been warned from one ge- 
neration to another, for the space of hundreds of 
years, by faithful witnesses, who saw by the Holy 
Ghost sent down from heaven, (and also read) 
that the gospel was not of, or by man, but by the 
revelation of Jesus Christ, the everlasting high- 
priest, bishop, and shepherd over the house of 
God ; and that such high-priests as uphold the 
Jewish tythes, and through covetousness with feign- 
ed words make merchandize of the flocks, not 
only raised a great cloud of darkness through the 
nations, but that they, with their orders and 
subtlety, were the most powerful instruments 
that ever Satan yet found, for to oppose and 
withstand the coming of the Redeemer's kingdom 
with life and power ; and that their pomp, and 

T 



142 

greediness bath caused the name of God to be 
blasphemed among the heathen ; and if professed 
Christians should be heathen at heart, is not that 
the worst of heathenism ? 

It is likely that some would ask what I mean 
by such a sweeping charge, as if I would say, that 
those high priests were not what they should be 
in any respect ; and that I have not had an oppor- 
tunity of knowing all that I assert. 

Answer, — I mean just as I say, but may not tell 
even the one half of what 1 know, (as this genera- 
tion could not bear it,) although my knowledge is 
very limited indeed, but by their fruits ye shall 
know them ; and although I may but very slight- 
ly glance at a little of their fruits, I would then 
ask, is there not a cause ? and may it not be que- 
ried, what meaneth then the saving alive the chief 
and great things ? yea, the horrible things of old 
mystery Babylon (for was not covetousness 
through deceit her leadiug crime)? even while there 
had been a decking out, and a cutting away of the 
lesser or inferior evils, whereby the mind which 
the £od of this world blindeth, may be so built 
up in deceit by such performances, as to exclaim 
(blessed ) I have performed the word of the Lord : 
what meaneth then the sound and the bruit of 
those great princely revenues, with all that pomp 
and state allotted to men professing themselves to 
be the successors of Peter, Paul, and Timo- 
thy, &c. ? 

What think ye, suppose that Peter or Paul, should 



143 



have been offered a gift of so many hundreds 
as ye have thousands by the year ? think ye that 
they would have thought themselves honest men, 
if they should accept thereof (they being minis- 
ters of the free gospel) ? would it not be more 
likely, if one of their converts should have been 
so corrupt as to make them such an offer, that 
they might have rebuked such so sharply as to 
say, "repent of this thy wickedness?" and what 
should they say, if they saw their brethren sneak- 
ing up before them cap in hand, bowing and 
cringing ; with — my Lord, and your Lordship, or 
Reverence, &c. ? I may not be correct about 
their titles ; but what 1 have seen (though but 
f little) was enough to make the heart to ache, that 
had any fear of God, or regard for man, to 
behold him so degraded, to the great dishonour 
of his Maker and Saviour; seeing that the mean 
man did not bow down, because of the virtue 
which he felt, or really respected ; but because 
the great man bowed to the god of this woild, 
therefore the mean man bows to him again, 
which is false honour, whether it be of Mammon 
or vain custom. 

I am not insensible how that many would 
deride these remarks ; and would even call it 
the fruit of wild nonsense, and perverse stingy 
ignorance. And I know also, how they have 
gone about to bolster up themselves in their 
unrighteous gain, by such sayings, as, that we 
should not muzzle the mouth of an ox that 



144 



treadeth out the corn ; that he who tbresheth 
should thresh in hope; that the labourer is worthy 
of his reward ; and that it was a meritorious deed 
to contribute to the necessities of the Apostles ; 
and many such like texts they have quoted, as 
if they thought it favours their greediness of 
gaiu ; even while the very scriptures which they 
seem to think favour their purpose, would be a 
sufficient condemnation of their covetousness 
if no more had been w ritten thereupon ; and 
have they not thereby manifested, that their 
ignorance of God exceeds that of the ox, who 
knoweth his master's crib ? but these know not a 
living by the gospel which bringeth life and im- 
mortality to light ; which, while they know it 
not, the hope of their threshing is a dead hope, 
and the reward of their labour like that of the 
priests of Baal, even an earthly reward (a reward 
that perisheth) ; but what claim can men lay to 
the precepts and examples of the Apostles, whose 
greediness of gain seems to have no bounds? i 
they say, that the minister should not be neglect- 
ed, and that the Apostles partook of the bounty 
of those amongst whom they laboured, does 
that make for their purpose, nay, but decidedly 
condemns their covetousness ? 

The Apostle Paul clearly points out to Timothy, 
and prescribes the utmost extent to which a 
faithful minister should look to be supplied, (and 
also sheweth by his own example, that he would 
not accept of such supply from others, while his 



145 



own hands could minister to his necessities;) 
that is to say, "having food and raiment let ns be 
therewith content." (i. Tim. \\. 8.) But to he sure, 
great difficulty may arise about understanding 
what was meant by that of food and raiment; 
and in Babylon it may excite a great variety of 
opinion, whether it might mean tens, hundreds, 
or thousands a year; yea, it is likely that a ques- 
tion of such magnitude, might try the great skill, 
learning, and talents, of councils, colleges, and 
most renowned dignitaries ; and it is uncertain 
whether they could ever tell what was meant by 
food and raiment ; for now in Babel where the 
language is confounded, they will never find out 
the meaning of a thing which they would not 
choose to understand ; like the Scribes, who 
said they could not tell from whence was the 
Baptism of John. 

For if they chose that their moderation should 
appear unto all men, and if they had any fear 
of the Lord who is near, could they ever have 
proceeded from bad to worse, in such a course of 
greediness after gain, that now they would accept 
of thousands, while they should blush to receive 
hundreds? and so far have they exceeded all bounds, 
that if the offer should be made to one of them, 
he would take as much in two or three years, as 
our Lord and his Apostles made use of during 
their whole lives; and to complete the mockery, 
whoever takes most, is accounted the most 
holy or reverend ; as if they thought with Simon 



146 



JVJagns, that the gift of God should abound ac- 
cording to the increase of money, and as is said 
of some (to set forth a state of desperate apostacy), 
who snpposeth that gain is godliness; but the 
Apostle saith, that M godliness with contentment 
is great gain." 

ISow mark what the true Christian calls 
great gain, even "godliness with contentment," 
without any addition; hut the apostate Chris- 
tian snpposeth the increase of revenue, tythes; 
or benefice, to be gain ; as I have often heard 
such things emphatically called, " a good living," 
without any addition, so there we may see the 
false Christians great gain (or good living) ; but 
the Apostle writes as if earnestly contending 
against such antichristian desires, or ends, and 
sums up all that need be said or desired, in few 
words, even that "godliness with contentment is 
great gain," as we may read in 1 Tim. vi. 5 6 7.8. 
and many other parts of like import. 

Objection, — I know that many would object, 
and charge me to beware how I speak of such, 
seeing that some of them are the chief men of the 
land, who also hath stood forth as champions for 
religion, and have done much and written many 
volumes in its defence, and who are even esteemed 
as fathers, prophets, or seers, yea, as heads of the 
tribes, and therefore should be respected. 

Answer, — is it not manifest that I do respect 
them, (so far as the truth will allow,) by my thus 
-exposing myself to all manner of reproach, deri- 



147 



sion and contempt, and perhaps other perils, in 
order that I may (even in some small decree) re- 
mind them of the danger of covetonsness and car- 
nal security, which in the simplicity and singleness 
of my heart, I hereby endeavour to set lie fore 
them ? and I can give no stronger testimony of my 
desire for their present and eternal welfare ; and 
moreover, I should be sorry to take any thing off 
them as men, but rather lament that such brave 
men and talents should be so taken in the snare, 
as to be cooped «p in Babylon's cage; and a 
people that is in such a case, it cannot be said of 
them, that their god is the Lord, if so be that 
they serve the world, and seek only the honour 
and wealth thereof; and the Lord saith, " ye can- 
not serve God and Mammon," and he saith, "how 
can ye believe who receive honour one of ano- 
ther?" and he saith, " if any man love the world, 
the love of the Father is not in him, and the world 
will love his own." 

Therefore, such as please men, and are set up 
by the wor ld, will be heard and sought unto by 
the world ; and such have done and written 
much, that the world may look to them exclu- 
sively, as may be seen by the swarms of volumes 
which they have written ; having gathered abun- 
dance of good words together, from the Scrip- 
tures, and the experience -of others ; and though 
they never witnessed the state that spake them 
forth, yet they w ould make their own of them ; 
with their subiie comments, which (although inejr 



148 



often flatly contradict each other), yet are all re* 
ceived as of -superior authority, because the author 
has bowed unto the god of this world, therefore 
the world wanders after him with a sort of impli- 
cit adoration, insomuch, that if they do not un- 
derstand what he saith (or has written) no matter; 
it is enough that it was written by his Lordship, 
Reverend, or Right Reverend some body ; and 
again in like manner, if they should write or speak 
of never so trifling a matter, though it might 
amount to little more than two and two make 
four, yet the same high authority would add 
wonderful importance to ever so trifling a pre- 
tended discovery derived from such a source; 
insomuch, that we may be ready to query, who is 
this god of the world ? is it Baal ? I know that 
most would exclaim, horrible, to mention (Baal), 
for Christ Jesus the Lord, is my God, and 1 own 
no other. 

Come then thou that sayest that Christ is thy 
Lord, what if thou shouldst be found a liar? for 
if he is thy Lord, where is his honour, and if he 
be thy master, where is his fear ? would st thou 
even believe Christ or hear him, even so far as 
thou hearest and believeth thy fellow-creature 
(whom thou cailest Lord and Right Reverend)? if 
so, Christ saith, call no man your master upon 
earth, for one is your master, even Christ, and all 
ye are brethren? who is he then that calls and is 
called Lord and Master, and so breaks his Lord's 
command, and seeks for pre eminence ? Jesus 



149 



saith, " I am the light of the world, if any matt 
helieve in me he shall not walk in darkness, 
but shall have the light of life," (let us mind that, 
the light of life); and he saith, " he that believeth 
in me, out of his belly shall flow rivers of living 
water," and he saith, " I am the living bread that 
cometh down from heaven," and saith, " it is the 
spirit that quickeneth, the flesh profiteth 
nothing " 

And now, seeing that we have such exceeding 
great and precious promises, let us not deal 
falsely with our own souls, seeing that the scrip- 
ture exhorts us, to try, and prove our own selves, 
" know ye not your own selves, how that Jesus 
Christ is in you, except ye be reprobates," even 
as he saith, " I will walk in them, and dwell in 
them, and be their God, and they shall be my 
people f come now, oh ye high professors ! who 
would be called Leaders of the Flock of Christ, 
do ye believe and witness him after such a sort? 
is such your faith and experience ? does he rule and 
reign in you, of whom Moses in the law affd the 
prophets did write, even Jesus of Nazareth, who 
is the way, the truth, and the life, and no man 
cometh unto the Father but by him ? and have ye 
known his righteous judgment set up iu the 
soul, by whom the prince of this world is judged? 
if ye thus wituess in deed and in truth, and 
desire to do truth, and bring your deeds to light, 
that they may be reproved thereby, such may 
with holy confidence draw nigh unto Him, (who 

v 



150 



remains to be the father of mercies ) in the full 
assurance of faith, even unto Him who can fit 
and prepare his little ones, for the evidence of his 
acceptance, even in the language of, 41 surely they 
are my people, children that will not lie, therefore 
he is their Saviour." 

But ah ! alas for such as lie, and do not the 
truth, neither know the truth, and because they 
know it not in themselves, they set up the idol 
of their invention as the standard of truth, even 
while they set at nought the little ones (who be- 
lieve in, and witness the light and power of 
Christ, as the ensign unto the nations,), saying all 
manner of evil against them, because they care 
for none of their wares, for they that drink of 
the waters which Christ gives, thirst no more, 
neither care for the waters that flow out of the 
belly of mystery Babylon (the mother of harlots), 
because they see, neither the name nor the city 
of their God marked upon her, but names of 
blasphemy, whereby she hath blasphemed God, 
his tabernacle, and such as sit (or dwell) in hea- 
venly places in Christ Jesus : and it may be 
even queried, whether the great councils and col- 
leges are not under the dominion of the same 
spirit and mother of harlots, which love such as 
love her, and are not such (by our Lord) called 
hypocrites? and whether the blood of the souls 
of poor innocents may not be found in their skirts, 
even of fine, young men, whom she hath destroy- 
ed and killed, yea, brought them into the death 
which is in the way and love of the world, in 



151 



whom the love of the father is not to be found, 
seeing that it never was in sutjh as love the 
praise of men, for that spirit is an enemy to 
God, and as God would sit in the temple, exalting 
itself above all that is called God or that is 
worshipped. 

Christ saith, " I am the way and the door, and 
all that climb up any other way are thieves and 
robbers;" and he saith, that it is written in the 
prophets, " and they shall all be taught of God ;" 
and it is written, " and it shall come to pass in the 
last days, saith God, I will pour out my spirit upon 
all flesh, and your sons and your daughters 
shall prophesy," and he saith, " behold the days 
come saith the Lord, when I will make a new 
covenant with the House of Israel and of Judah," 
&c. " for this is the covenant that I will make with 
them after those days, saith the Lord ; I will 
put my laws into their mind, and write them 
in their hearts : and I will be to them a God, and 
they shall be to me a people; and they shall 
not teach every man his neighbour, saying, 
know the Lord, for all shall know me from the 
least to the greatest," as we may see in Joel, Jere- 
miah and Acts ii. Heb viii. &c. but hath it not 
been the work of the chief priests (for ages past) 
to persuade the people uot to believe in those 
great and precious promises ? for now, say they, 
the business must be degrees of learning, even 
of arts and science, which must cost vast 
sums of money ; and so they have gotten many 



152 



millions for persuading the people not to believe 
in Christ. 

For what claim can any have to faith in Him* 
while they deny his promise of the spirit, see- 
ing that the scripture saith, that it is the spirit 
that beareth witness of him ? yea, that no man 
can say that Jesus is the Lord, but by the Holy 
Spirit, and that all gospel gifts and qualifications 
are wrought in man by that self same spirit, divid- 
ing to every man severally as he will, yea, that the 
manifestation of the spirit is given to every man to 
profit withal; and are they not of Antichrist, 
(being against Christ ), who deny these things ? 
yea, even denied them in such foul measure, as to 
take on to counterfeit the Lord's gifts and work 
for the sake of gain, and have gotten vastly 
larger sums of money for keeping the trade 
amongst themselves, and dividing it severally as 
they would, than what the Jews gave to the 
soldiers for saying that Christ is not risen, but 
that men came by night and stole him away ? 
and yet, do they not reproach the gospel worse 
than ever the Jews did, who now affect to take 
away his unsearchable knowledge, and say, that 
they have gotten it all amongst themselves, and 
that it can be found no where else.* 

And hath it not been the work of that spirit, 

Was there ever grosser Infidelity, than to deny the inspiration 
of the Almighty, so as to assert, that the words of Patriarchs, 
Prophets, and Apostles, cannot now be understood by such like 
plain people in these days. — Alas ! what is become of the promise 



153 



to get exalted above all that is of God? and 
have they not for such purposes, gathered up 
abundance of good words from scripture, and 
the experience of the Saints, which they steal, 
not having the sense thereof in their own living 
experience through Christ, who is the door, and 
all that climb up any other way, he hath declar- 
ed thieves and robbers? but do they not climb up 
another way, who steal the Saints' words (and 
the experience of Prophets, and holy men of all 
agesj and would make their own of them, as if 

of the gospel, if so be, that although such like men as Abraham, 
Isaac, Jacob, and Amos, and Peter, James, and John, &c. who 
were ignorant and unlearned iu the wisdom of this world, and 
yet were inspired to speak forth such heavenly prophecies, psalms, 
and doctrine ; and now, shall we affirm, that the sense of thenr 
words, cannot be comprehended in these days, by such like 
herdsmen, ploughmen, and fishers, nor by any others except 
Church Divines bred up in colleges, who preach for hire, and di- 
vine for money ; even such as our Lord cried wo unto ; and shall 
we say, that none else can comprehend the sense of his and his 
people's words ? 

Was there ever grosser blasphemy than that, which not only 
denies all the promises of Christ in such foul measure, but would 
also set up the thing that he said wo unto ? where is the Infidel 
that ever belched out more horrible blasphemy, than to assert, that 
the revelation of the spirit of God is not now to be poured fonh 
even as in the time of the law, and to say, that the defect there- 
of (and of the falling short of the Lord's promises) must now be 
supplied by colleges, through the medium of philosophy and 
vain deceit ; as much as to say that the state of the Gospel is 
worse than that of the law, and leaves the people still more bound 
up in a chain of darkness than any dispensation that ever went 
before I 



154 



they knew all about it, though they may read, that 
the things of God are foolishness to the natural 
man, and that except he be born again he can- 
not see, neither can he know them ? but now 
they care not what they read, only to make a 
trade of it to get money, who run greedily after 
the error of Balaam for reward, and have been 
taught in their colleges, and great seminaries, 
for to take the prophets' and Saints' words, and to 
put their own comments, gnessings, and exposi- 
tions upon them, through philosophy and vain 
deceit, to make a gain thereof; and have they not 
thus brought forth heaps of volumes out of sacred 

Did Satan ever devise a greater master stroke against the name 
and fame of the glorious Gospei ? and is not the saying of our 
Lord verified in them, even that a man's foes are they of his own 
household ? yet I might not have noticed them here in this man- 
ner, if they had only done aiid said all that in them lay against the 
promises of the Gospel as respects themselves ; but ali that 
seems little compared with what they have effected from age to 
age in deceiving the nations, seeing that they have prevailed to 
persuade them not to believe that the Lord would shew them 
any thing, only as handed forth through the medium of such 
Church dignitaries, iusomuch that it may be asked, whether (in that 
respect) all nations have not been deceived, and bewitched by 
their sorcery ; yea, so bewitched as to be made to believe, that 
there was no perfection for them beyond what was of the flesh ; 
yea, even worse than what we read in Gal. iii. and 3. 

Aud so being bewitched into such unbelief, is it any marvel if 
they should not witness the fulfilment of the Gospel promise? and 
if they cannot know even the scriptures, how can they say tkat they 
know God ? and if the} know him not, do they not raise an altar 
to an unknown God? 



155 



and profane books, in order that the world might 
believe (as they did of Simon Magus) that they 
themselves were some great ones, yea, the fount- 
ain, from whence the true knowledge of God, 
and of Jesus Christ whom he hath sent, must now 
flow, and from such only ? 

But if the sorcerers of the latter ages, far out- 
strip Simon Magus in bewitching the people for 
money, is it not because they drive a more whole- 
sale trade than even entered the thoughts of his 
heart? and so much the more hardened through 
the deceitfulness of sin, in not taking warning by 
such a cloud of testimonies and examples as 
have been set before them, that there is reason to 
fear, that it would be harder to convince one of 
those, than ten like Simon Magus, for (bad as he 
was) he abode with the apostles and wondered, 
but those of the presient day, who bewitch the 
people for money, will stop at nothing that 
can serve their turn, for now they go to work 
and get money too, for denying the gift of the 
Holy Ghost. 

Have they not even derided such as believe 
and bear witness unto the promise of Christ send- 
ing the Holy Spirit, which he promised should 
guide into all truth, and consequently out of all 
error, reproving the world of sin, of righteousness, 
and of judgment, (mark of righteousness, and 
judgment.) and brm% all things to remembrance, 
yea, in a word, that he would do all for them 
that believe in him, their light, life, and salvation, 



150 



unto old and young, sons and daughters, and he 
alone is the way (and there is none other), and all 
that enter in through him, the door, they find 
pasture, yea, living pasture from him the living 
God, and can bear living witness of the things 
which they have seen, heard, tasted, and han- 
dled of the word of life, according to his promise 
of the New Covenant, which should come to pass 
in the last times, wherein he would pour forth of 
his spirit upon old and young, servants and hand- 
maids. 

And such as thus believe, (when their faith is 
tried) can, from a living sense say, " Lord, I be- 
lieve, help thou mine unbelief;" and because of 
the savour of his healing virtue, they love him r 
and their love being chaste, and their dependance 
single upon him the fountain, they give God the 
glory, and dare not dishonour him by partaking 
of the wares and odours of mystery Babylon, 
because therein God is blasphemed, for there they 
set up to sale, the things which they say belong to 
Christ's kingdom : and whereas the ways of 
Christ, and all his works, are all real and living; 
so on the other hand, all that appertain to Baby- 
lon, are dead fictitious images, the work of men's 
hands and brains, yea, idols which are not so 
substantial as the old heathen gods of wood and 
stone, although they be much more subtile and 
refined, but in this they are the same, even that 
neither of them can see, nor feel, or know any 
thing* 



157 



And whereas the old Babel builders, who went 
about to build a tower to reach up to heaven, 
appear to have been but ill paid, and had their 
language confounded for their pains, although 
their brick and mortar might have been turned to 
some account for purposes upon earth, if they 
had believed in the Lord's covenant, who had gi- 
ven his promise, with the assurance of his bow in 
the cloud ; yet now, our modern Babel builders 
must be dearly paid for their work, although they 
never put in one substantial brick, for they 
build all by a sort of enchantment, and although 
their language was long ago confounded, yet they 
never stop building and lying, so long as they are 
well paid, although their work hath been, to rob 
God of his glory, and to steal from the unsearch- 
able riches, that are in him, the way, the truth, 
and the life, who declared, that all who climb up 
any other way, are thieves and robbers ; so then, 
all who teach for hire, and say, that their great 
learning, rules, and orders, are the way, they set 
up man's way; and do not such deny Christ and 
rob him of his glory, who saith, I am the way 
and the door ? 

And now, you that have acquired great store 
of learning in Babel's language, which is con- 
founded, what have you been doing with your 
philosophy and vain deceit, in which ye thought 
to climb up into the heavenly sheep-fold, even 
while in that wisdom which is from beneath, 
which is earthly, and sensual? have ye not with 

x 



158 



that subtle wisdom, brought forth many great vo- 
lumes about questions tending to subvert and 
beguile from the simplicity which is in Christ? 
and when the serpent had thus (by his agents) 
bewildered the flocks, raised many doubts, and 
set up many creeds which God never command- 
ed : and having so bewildered the flocks, by per- 
suading the people that the way of Christ was 
very iutricate, and needed great learning and 
talents, and many books and degrees of arts, &c. 
to find it out, and therefore they should have 
large sums of money for revealing such a great 
discovery ; which in fact was only to rectify or 
clear up the thing that they themselves had en- 
tangle I, which nevertheless they have not cleared 
up to this day, but they have even suggested new 
entanglements ; for now they must be paid, and 
therefore it woind not serve their purpose, to leave 
the way plain and strait, as our Lord declared it 
to be, whose whole law is fulfilled in one word, 
even love ; but the language of Babel being con- 
founded, do they not belie Christ, and rob him 
of his glory? 

Have they not cried up such as raised the 
thick darkness and confusion, and even extolled 
them as the great lights and luminaries of the 
world r but Jesus saith, I am the light of the 
world, and he saith, I am the door, and the way ; 
aftd it is said of that way, that it is so plain that 
the fool should not err therein {Isaiah, xxxv.), and 
that all might know him, from the least to the 



159 

greatest, (Heb. viii.) but then let us mark well 
and take good notice, that this plain way, is the 
way of holiness, and no ravenous beast can 
go therein, but the way of unholiness is an 
intricate beguiling way, where the ravenous beast 
goeth ; yea, there goeth the wolf that scattereth 
the sheep: and have they uot scattered from him 
that is the one way of lite, into their many inven- 
tions, and many crooked ways of death and 
darkness, from Christ, who remains to be the one 
straight and narrow way of light and life, who ful- 
fils all in one word, even love (Matth. vii), while 
the creeds of Babel cannot be explained by many 
men and books of which there is no end. 

Objection — I know that they would say, we 
only mean to direct the people to Christ, that 
is our business, and not to direct them to our- 
selves, nor to exalt ourselves, no such thing. 

Answer— if ye only meant to direct them to 
Christ, ye need not great wages as ye now claim ; 
but is not that the liar, and the Antichrist, who 
do not believe that Jesus is the Christ ? for if ye 
could believe his word, he saith, freely ye have 
received ; so then, the whole qualification for to 
direct the people to Christ, is received from him, 
a free gift from heaven (which excludes the crafti- 
ness of men) ; but this ye do not believe, and 
therefore do not believe in Christ, who is known 
even by his babes, to be all that is ascribed to him, 
yea, even their wisdom, righteousness, sanctifica- 
tion, and redemption ; and there never was one 
word of college learning, human orders, or mer- 



160 



cenary bargain in his covenant, which is aH 
written in the heart, where all his children are 
taught of the Lord, and in righteousness esta- 
blished, and great is the peace of such, as they 
hold out unto the end ; but his wisdom is foolish- 
ness to all the wise men of Babel, where the most 
learned in their philosophy and vain deceit, are 
unlearned and unstable, and not established in 
righteousness, but in the deceivableness of 
unrighteousness, who never received the free 
gift, but paid dear, and spent much labour and 
study for to attain their gift, as they may call it, 
(in order to get money thereby,) which at best, is 
but an image or likeness, without light or perfec- 
tion. 

And even suppose such men should be favour- 
ed with a gift from Christ (who is no respecter of 
persons, whether learned or unlearned), yet if 
they should try to make money of it, they have 
only one disciple for such example (that is Judas) ; 
but mark his end, who set a price upon what he 
could say of his master — he could tell where he 
was, but could not convey any of his living virtue ; 
he was not a messenger of life, but of death ; 
although it seems he little thought (bad as he was); 
that his Lord wnould then be put to death, but he 
was blinded by the god of this world ; for when 
he saw what was done, he repented (but too late) ; 
so we may see that it is a fearful thing to make 
money of what we can tell of Christ : and now 
let us take notice what Judas was, we are told 



161 



that he believed not, and the Lord saith, "how 
can ye believe who receive honour one of 
another," and how can they believe or see what 
they do, who run greedily after the error of Ba- 
laam for reward, and fur the praise of men. 

Objection — they may object and say, that 
the case of Judas is quite different, inasmuch as 
he was an enemy and betrayer of the truth, but 
that they are the friends and promoters of it. 

Answer — there is the deceit and delusion, and 
it is likely that Judas would have said the very 
same thing, and might say, that although he was 
resolved to gain something handsome by what he 
could tell about his master, that still he was his 
friend, and hoped no harm would come to him, 
though he should gain a goodly price for his 
discovery, while he yet made louder profession 
of his friendship thau any of the rest ; and if he 
thought there was true love in his kiss, that love 
was for the gain : so that if men once begin to run 
greedily after gain, they cannot see what error 
that may lead them into in the sight of God, 
even though all men should speak well of 
them. 

But the truth is this, (if ye could bear it,) that 
such as preach for reward, are not what they 
think they are, nor what they profess to be, neither 
are they what others take them to be, for many of 
them are such as cause the way of truth to be evil 
spoken of, and the name of God to be blasphemed, 
even as he saith, " I know the blasphemy of them 



162 



tliat say they are Jews and are not, but are the 
synagogue of Satan ;" so we may see, that it was 
accounted blasphemy in his sight, for to profess 
to be what they were not ; like Judas, who would 
cry master, with a kiss, for the sake of gain, (what 
a world of warning his case holds forth!) and we 
may see, that it was the high professors, who 
would be thought to be what they were not, that 
are called blasphemers and the synagogue of 
Satan, even such as loved to have the pre-emi- 
nence, who through covetousness with feigned 
words, make merchandize of the people, by 
reason of whom the way of truth should be evil 
spoken of, even by such as feigned themselves to 
be what they were not : and have they not feigned 
themselves to have gotten the disposal of ail 
Christ's things into their power, yea, even of his 
living bread and water, springing up unto everlast- 
ing life, whereas they have only an image? For 
do they not say, that the inheritance is ours, who 
by their enchantment, would go about to make a 
likeness or image of the good things which Christ 
alone can give? yea, have not some of them (who 
got a goodlv price for their work) said, that none 
could be fit for the kingdom of heaven, but such 
alone as they should wash, salt, and feed ? although 
they had no living water, but that which flowed from 
Mystery Babylon, nor salt, but what came from 
Lot's wife, w ho had looked back into the world, 
neither had they living bread, but such as hath 
been polluted, as by the devil's, table, even &y the 



163 



'kingdoms and glory of this world, such as the 
devil had offered, when he said, only worship me 
and all these shall be thine ; and how can they 
have the grace of God, who turn it into wanton- 
ness, whereby they have committed fornication, 
and lived deliciously with the great ones of the 
eartti, and ioved their bed, where they have seen 
it, yea, loved not only their ease, but also the 
ways thereof, in which they have been defiled, 
with the love wherewith they love the world, for 
the sake of the gain and friendship thereof, which 
is enmity with God ? 

What would it profit a man if he could gain the 
whole world, yea, and if we had all the gifts of 
God? what would it avail us, if we receive his 
grace in vain, and run greedily after reward, as 
we read of Balaam, who was esteemed a great 
prophet, insomuch, that the king said of him* 
46 1 know that whomsoever thou blessest, is blessed, 
and whom thou cursest is cursed ?" and many 
wonderful sayings and prophecies did he utter 
respecting Israel, and said, let me die the death 
of the righteous, and thai my latter end may be 
like his ; but w hereunto was all his righteousness 
and gifts accounted of, when he loved the wages 
of unrighteousness, and his heart went after his 
covetousness ? no doubt but he desired to please 
the king, and had an eye to the honour which 
Balack had promised him, who said, "am I not 
able indeed to promote thee to great honour ?" and 
yet we have no account of his going the lengths 



164 



which professed christians have gone to please 
great men ; for Balaam said, " the word that God 
putteth in my mouth that shall I speak/' though 
it displeased the king, and jet it is likely that 
he was still the more revered for his pretended 
devotion to the Lord ; but what availed all, while 
he loved unrighteous gain, or promotion, which 
will ever lead to cast stumbling blocks before the 
people, and cause them to err, although such 
know not what they do, and may become so 
blinded by the god of this world, as not to see 
even so much as the beast they ride upon. 

And Caiaphas was both high priest and a pro- 
phet, and prophesied of the offering up of Christ, yet 
how blind did he become, who for envy delivered 
up the Lord of glory to be crucified, though he 
knew not what he did ? It seems likely, that he 
feared his great high priesthood should be ended 
and abolished, and so, the honour to which it 
had raised him in the world might be laid low, 
therefore they envied Christ, and said (in effect) 
44 this is the heir, come, let us kill him, that the 
inheritance may be ours." 

And if the high priesthood in the hour of Caia- 
phas, then waxed old, and was ready to vanish 
away, what title, covenant, or claim, can the 
high priests of this day shew, for holding up the 
same priesthood by which the Lord of glory 
was crucified ? If any should say, that it is not 
the same but quite a different thing, I would ask 
such again, how comes it then, that the gam 



165 



which they look for; every one from his quarter, 
is even raised, although they have laid aside the 
sacrifices of the law, and are now commanded to 
give freely, which shows how little they regard 
the Lords command, who saith, by their fruits ye 
shall know them ? and are they not manifest, who 
appear ravenous after gain, while the heart goeth 
after covetousness? and although the people may 
love to have it so, and that it should be said, 
like people like priest, yet the Lord saith, what 
will ye do in the end thereof. 

Therefore, what would it avail in the sight of 
the Lord, though all men should speak well of 
them, as he saith they had spoken of the false 
prophets ? yea, and although they should now 
be esteemed even as prophets and seers, and 
say that they are moved by the Holy Ghost ; 
yet what would all that do for them, if the god 
of this world should so blind the mind, that they 
could neither see nor move, further than their owa 
see? or should have no light in them, only as a 
}arger income move or lead the way into what is 
called a greater, or more honourable see or 
chapter as they may call it ? which see or chapter, 
never was set up either by Moses or the prophets, 
Christ, nor his apostles ; but have they not rather 
been set up in mystery Sabylon, even by such as 
Peter saith, should (with feigned words through 
covetousness) make merchandize of the people, 
which caused the Way of truth to be evil spotea 
©f? 



166 



And if they should in no wise lose their re- 
ward, who even handed a cup of water to a 
disciple, what shall be said of them that take 
thousands a year, to destroy by such example, 
that which the Apostles laboured to build up ; 
yea, laboured through stripes and necessities, 
hunger and nakedness, &c. 

But now lamentable to behold, we may see 
this self same avarice in some, who profess them- 
selves to be the successors of the ancient reform- 
ers, of whom it was said, that they had touched 
the Pope upon the crown, and the Monks on the 
belly; but alas! how doth the crown of pride 
reign at this day, even in some, whose god is their 
belly, w hose glory is their shame, who mind earthly 
things ? will their fruits acquit them in the sight of 
heaven and earth, should it be charged upon them, 
that they serve not the Lord Jesus Christ but 
their own bellies ? for now let who will want, 
nuist not they fare sumptuously every day, even 
looking after thousands a year, and high rank 
in the world ? yea, and are there not some of them 
that would even fill their belly as with the east 
wind? and is not that a dry, barren, and unfruit- 
ful wind, which puffeth up with pride and emp- 
tiness, but is not such glorying their shame ? 

Hath not the Lord cried wo unto such a-3 
love to go in long robes, and to have the chief 
seats in the synagogues, and greetings in the public 
places, and to be called master, or father, and for 
a pretence make long prayers, they shall receive 



167 



the greater condemnation ? oh ! ye high-priests 
of the present day, doth not these things concern 
you? are they not some of your fruits, yea, even 
some who would be called of the reformed 
church, and call the scriptures your rule? but 
what sort of reformation is to be seen upon you? 
from whence came these your badges of distinc- 
tion and honour? for what purpose were they 
set up? is it to make the world believe that ye 
are more sacred and redeemed than other men ? 
(how comes it then that ye should be as covetous 
as any people, and that, as your covetousness 
abounds so your reverence should abound also ?) 
but where did ye find precept or example to 
sanction that attire, which ye put on, as a badge 
or signal of exclusive right for to preach the ever- 
lasting gospel ? which office, ye say, belongs to you 
exclusively as your inheritance (who break the 
Lord's command, and neither receive nor give 
freely, but would have all to stand mute and hear 
you), who could not bear that such as receive 
freely, should preach freely, lest that should 
spoil their trade whereby they seek their 
wealth? 

Is not that somewhat like the old craftsmen 
of the great Diana ( which the world worshipped), 
whose conduct say, that now people should 
not occupy with Christ's gift, neither minister 
the same one to another, as good stewards 
of the manifold grace of God ? which gift 
they deny by their works, who say, in effect that 



168 



revelation has ceased, and that now the qualifica- 
tion to preach the gospel, must be acquired from 
books and curious arts ; as much as to say, that 
the Lord never made good his promise, who 
saixl, that he would be with his own to the end of 
the world, and be in them, and give them mouth 
and wisdom, meat and drink, and all things need- 
ful, yea, that he would pour forth of his spirit 
upon them, and they should prophesy, and all 
know him, from the least to the greatest (all clas- 
ses without respect of persons) ; but his unspeak- 
able gift they deny, because it would spoil 
their craft, and the hope of their gains. 

And it is no marvel that these things should 
appear foolishness and madness unto such as 
believe not, for how can they believe his word, 
who have not his word abiding in them, that after 
all their profession, believe not in the only be- 
gotten of the Father, (full of grace and truth,) who 
saith, how can ye believe who receive honour one 
of another, and seek not the honour that cometli 
from God only ? and God is true; but for such 
as say, that they do believe and seek his honour, 
while they receive honour one of another, shall 
they not be found liars, with their books, by 
which with feigned words and fair speeches, 
thev set forth the wares of their craftsmen, a« 
if they were hardy enough to make merchandize 
of God and man, — time and eternity? whose 
craft no more came down from heaven than the 
$reat Diana, although they would have it so 



169 



esteemed, and have even gone about to father 
the monstrous order of their hierarchy, upon the 
precepts and example of our Lord and his Apos- 
tles, whose kingdom is not of this world, but of 
righteousness and peace and joy in the Holy 
Spirit : but now are not the high-priests of the re- 
formed Church (as they call it),dressed in the attire 
of Mystery Babylon, as if it should be of this world ? 
but where did they find precept or example to 
sanction their many inventions, which are clean 
contrary to the simplicity of the gospel ? let them 
shew if they can, where did they ever find a 
sanction for their robes, their mitre, their tythes 
and great benefices ? look into the New Testament 
which they call their rule, would they say that 
one could find such things therein ? nay, but 
shall we not as soon find the mass in that book ? 
and if ye think to come off by calling them in- 
different things, it may again be asked, if we 
dare to call things indifferent, against which our 
Lord pronounced wo, and the greater condemna- 
tion ? 

Objection — Some may object, and try to de- 
fend the claims of the priesthood, by saying, that 
they should have wherewith to enable them to 
make a figure in the world, im or.der to command 
respect and esteem amongst men, that so their 
religion may be thought the more respectable, 
and that, where great liviugs with their appendages 
have been laid aside, the case of the people appears 
nothing better than our own. 



170 



Answer — that was the devil's advice, who was 
a deceiver tod a liar from the beginning, and no 
doubt, thought it the most plausible temptation, 
when he offered the kingdoms of this world and 
the glory thereof; which offer the Lord rebuked, 
with a " get thee behind me, Satan ;" here we may 
see, that such as accept of the glory of this 
world, they take counsel of Satan, and reject the 
Lord's example, and such take counsel but not 
of the Lord, and cover with a covering, but not 
of his spirit, and he saiih, wo be unto them. 

And as to the objection, that some who pro- 
fess to decline such things are never the better; 
that is a pitiful shift; and such as rather please 
the desire of the flesh and of the carnal mind, 
than do the will of God from the heart, cannot see 
which is better or worse ; and moreover, if any 
profess to renounce the common evils of the 
world, while the heart goes after covetousness, 
tftWgli in quite another shape, it would be no 
wosider if 'their case should be nothing better. 

But lei us even suppose that they did live and 
act according to truth and the counsel of God ; 
and yet if the people would not receive their tes~ 
timony, would that be reason why they should 
betray the truth? what think ye ? suppose the 
Apostles should have found the people evil affect- 
ed against the truth, and if instead of going their 
way and leaving the results to the Lord, by 
shaking off the dust against them ; I say, if instead 
thereof, they should have reasoned with them- 



171 



selves saying, we have tried this plain simple way, 
and find that the mind of the people is turned 
against it, even as the heart of one man, so that 
they will not receive our. testimony ; therefore, for 
the good of all, and thai we may give no occasion 
of offence, let ns conform a little to the glory of 
this world, which may better meet the views of 
the people, (even as the devil, who is wise, and 
knows what the people like best, hath long ago 
advised,) and all will be ours ; what think ye? 
would that be doing the will of God ? ye would 
doubtless say, to be sure not ; and if not then, 
how comes it to differ now, seeing 'that the Lord 
is unchangeable, and his way the same? but the 
sum of all is this; that his servants they were 
whom they obeyed, and his servants we are 
whom we obey, but we cannot serve God and 
Mammon. 

Objection — It may be further objected, that this 
would be straining things loo far; and although 
there may be sometrnih in such remarks, still the 
world is not yet prepared to receive such strict 
primitive order and evangelical simplicity and self- 
denial. 

Answer — Is not that the very way to keep the 
people still unprepared, to hinder them from re- 
ceiving the love of truth in the simplicity which is 
in Christ? as the evil spirits which we read of, 
that would say (whenever the Saviour came), 
" what have we to do with thee? art thou come 
to torment us before the time?" so that it is evi- 



172 



dent, that if he had staid away for ever, they 
should still be unprepared, and rather have 
nothing to do with him ; and to this day, such as 
make money by gainsaying, cannot bear to have 
the hope of their gain destroyed. 

Objection— I am aware that they would still 
object and say, that none but a narrow, stingy, 
mean spirit, would limit the minister to a scanty 
income, which could not support any rank or 
consequence to make him appear respectable in 
the world ; whereas, the great eminence, to which 
«ome of the church dignitaries have been raised 
by their wealth and rank (amongst men), hath 
been such a credit to our religion, as to bring over 
many converts and admirers, that would have 
disdained to own it, had the ministers thereof 
been of mean aud lowly account in the world, 
such as the apostles were. 

Answer, — that is the language of Judas, who 
would scrape all into his bag ; but is not that 
a stingy, narrow, mean, yea, a blind spirit, which 
cannot see the exceeding superior glory of the 
gospel, above all mercenary or worldly considera- 
tions, which could add nothing to it, even suppose 
they could possess all that ever the devil offered 
of the kingdoms of this world and the glory 
thereof? so that it is a narrow, blind, unbelieving 
spirit, that would put the wealth and greatness 
of this world, in competition with the unsearch- 
able riches of Christ ; as if the praise of men could 
add any thing to the glory of his kingdom, which 



173 



is not of this world ; but such as would make the 
glory of his kingdom, to consist, partly of this 
world, are unbelievers, and cannot see the king- 
dom, neither will they take his word, who saitb, 
" my kingdom is not of this world but would (if 
they could) rather make him a liar, than lose 
their reputation amongst men; and yet 1 do not 
mean to say, but that such sort of reputation, 
would be likely to add to their numbers in the 
broad way which leadeth to destruction, so that 
the belief, of the great wealth of the high-priest, 
being needful for the sake of the credit of reli- 
gion, is a sentiment grounded upon the grand 
delusion of Satan; yea, the offspring of a mind, 
blinded by the god of this world, which would 
suppose that gain is godliness ; such the scripture 
calls " men of corrupt minds, and destitute of 
the truth." (i. Tim. vi. 5.) 

And now if any say that these things are not 
so, do they not flatly contradict the Apostle, who 
even chargeth Timothy, to withdraw himself 
from such as look after that sort of gain ? (adding) 
** but godliness with contentment is great gain ; for 
we brought nothing into this world, and it is cer- 
tain we can carry nothing out : and having food 
and raiment let us be therewith content ; but they 
that will be rich fall into temptation and a snare, 
and into many foolish and hurtful lusts, which 
drown men in destruction and perdition ; for the 
love of money is the root of all evil : which while 
some coveted after, they have erred from the faith, 

z 



174 



and pierced themselves through with many sorrows: 

bu1 xhou, oh ! man of God, flee these things, and 
follow after righteousness, " kc. (i. Tim. vi ) 

But how comes it to pass, that the same tiling 
which the scripture saith is a temptation and a 
snare, and draws into many foolish and hurtful 
lusts, which drown men in destruction and per- 
dition ; should now be the ground and high road 
to Right Reverence? and how comes it, that 
the same thing which the man of God was warn- 
ed to flee from, should now seem needful for 
the man of God to flee into, and live in ? where- 
fore then should any marvel, if I say, that such 
cannot be men of God r but are they not even 
worse than the men of the earth (who have their 
portion in this life), that claim an exclusive right to 
preach the everlasting gospel ; while they flee 
into those things which drown men in destruction 
and perdition, which the man of God is warned 
to flee from ? 

Neither are those who mind high things, and 
would flee into wealth, any credit to religion : nay, 
but the very reproach and disgrace thereof ; except 
it be in the eye of men of corrupt minds, who may 
suppose that gain is godliuess; but although such 
may call them and their works, ornaments and 
luminaries ; yet are they not in the sight of God, 
a great cause of darkness and reproach ? and k 
not their pomp aud greediness, a crying evil in 
the nations ; yea, and an example of great extrava- 
gance, and expensive delicacy and folly ? which, 



175 



although they have plastered over, and painted it 
never so finely, and make great orations about 
righteousness, temperance, and moderation, &c. 
are they not therefore like graves which appear 
not? and even as respects temporal things — have 
they not treacherously set an example of expen- 
sive delicacy and prodigality, which in the end 
must sink any state? and all cloaked up under the 
specious and delusive pretext, of great improve- 
ment and superior refinement, whereby they in- 
troduce burthens grievous to be borne, while 
they themselves will not remove them with a 
finger. 

And what if it should be found, fand I might 
prove it if my limits would permit,) that much of 
what they call improvement and refinement, is< 
only a mask to cover iniquity, and to conceal 
the deformity of sin ? Alas ! w hat famous work- 
masters hath the devii found amongst them, for 
to make his deceit appear polite and familiar, ia 
order that the world should not be affrighted 
by the ugliness of his naked appearance; but as 
the light of Christ makes him manifest ;— so they 
would make deceit seem tolerable, that it should 
not appear sinful as it really is. Jeremiah twice 
repeats, that from the least to the greatest they 
were given to covetousness, and from the prophet 
to the priest, every one dealeth falsely ; and such 
were they who healed the hurt of the people 
slightly, saying, peace, peace, when there is no 
peace, and so were not ashamed when they had 



176 



committed abomination, neither could they blush ; 
such as are said to walk in lies, and strengthen 
the hands of evil doers, of whom the Lord saith, 
" they are unto me as Sodom, and the inhabitants 
of Gomorrah." (See Jer. xxiii.) 

And how can it be otherwise with such as 
would be raised in the world, and mind high 
things, and would get riches by preaching the 
gospel; seeing (as the Apostle saith), that it 
drowns men in destruction and perdition, yea, 
and that most likely at unawares, when the mind 
is blinded by the god of this world, the heart 
hardened through the deceitfulness of riches, 
which (as our Lord saith) choke the good seed ? 
We read, that the iniquity of Sodom, was pride, 
fullness of bread, and abundance of idleness, 
whereby they fell into many lusts, which drown- 
ed them in destruction ; and are not those things 
written for our warning? yea, and the high pro- 
fessors were told (by our Lord himself), that it 
should be more tolerable in the day of judgment, 
for those cities which had beeu visited by divine 
vengeance for their iniquities, than for them, be- 
cause of the many favours, mighty works, and 
warnings, which they made light of and rejected, 
and would have none of his reproofs, but do as 
they list ; and the apostles, Peter and Jude, &c. 
refer to the example of Sodom, and the cities of 
destruction, as an emblem of the end of all who 
run in the way of Balaam for reward, and love 
to have the pre-eminence like Kora, as being the 



177 



high road into that state, which beguiles unstable 
souls, and where the eyes are full of adultery, and 
that cannot cease from sin. 

Objection — some may yet object, that the ways, 
and course of life attributed to the Clergy and 
Dignitaries of the church, are herein stretched and 
strained, far beyond the real state of the case, 
seeing that many of their livings produce much 
less thau is supposed, and that even the little 
that some of them yield, is often attended with 
many vexations, and is found scant enough with 
some, even to make both ends meet. 

Answer — I did not mean to say, that a bless- 
ing attended such gains, (which for any thing I 
know might melt away like a snail,) I said, that 
many of them seek for much, yea, and get a great 
deal, and yet if it should come to little, that is 
only what the Lord saith should befall such as 
forsake his habitation, (even his Ik use which is 
from heaven,) and run greedily to establish a 
dwelling in the earth, and set their nest ou 
high. 

Now if any say, that these are barefaced pre- 
sumptuous assertions, to apply such close and 
severe sayings, to some of the first, best, and 
greatest in our Israel ; I may say again to such, 
what am I, but less than nothing? yet if the state 
of the times should utter such a language as is 
herein held forth, be not ye therefore mockers ? 
I only mean to mention a few instances of the 
fruits and the end which the scriptures say 



178 

await such and such works, which will apply to 
men of all stations, whose hearts go after cove- 
tousness ; and if that should be found directly, 
applicable to the state of a certain order of men, 
and if they (in effect) blame the scripture for con- 
demning their ways, how shall I help that? 
, Nevertheless I am 'folly aware, that these 
thiugs may as nearly concern others, to whom they 
may not appear so directly applicable, yet may 
be full as deep in that state which should take 
warning thereby, although it may not seem so 
literally to hit their case ; and I should be grieved 
to write any thing, whereby one should be puffed 
up against another, but that all may fear; 
and thus I would be understood throughout ; 
remembering that the Lord sees not as man sees, 
he looks at the heart — and he saith, "make 
clean the inside and ihe outside shall be clean 
also ; and make the tree good, and his fruit shall 
be good likewise but I may insist, that the same 
cause will produce a like effect now as in the 
Apostles' days, or I should rather have said, that 
w hat they did and wrote, was not confined to that 
day, but may be applicable to ail sorts of people, 
in all ages, times, and places. 

And if they that made haste to be rich should 
not be innocent, but fell iuto divers lusts, which 
drown men in perdition and destruction, as re- 
peated isi many parts of scripture, in divers ways, 
words, and manners, to the same import; I may 
therefore ask, is it going \ery far to assert, tJUat 



179 



the samp thing may be as dangerous now a$ 
ever it was? is it going very far for to say, that 
we may not keep fire in onr bosom without Han- 
ger of being burned, neither can there be iniquity 
in the land and the Lord not to know it? and he 
saith, for the iniquity of his covetousness I wag- 
wrath and smote him. 

And have they not committed iniquity, which 
hath caused the wrath, and righteous judgments 
of the Lord, to be poured forth upon the nations 
like an overflowing scourge ;* even while they 
who were a cause thereof, blessed themselves, 
and attributed his judgments to other causes, and 
not as being the desert of their own deeds, because 
they esteemed themselves orthodox Christians, 
even while in heart they go after Baal or 
Mammon, in their groves and high places ? 

And are not such, more like them that sacri- 
fice to devils, than to the living and true God ; 
while it is manifest by their ways, that the heart 
fend a fleet ions are more after the world, and the 
glory thereof, (which the devil offers to such a? 

• What was the cause of the late overturniiigs in France, and 
aiany parts of Europe 1 surely it might be traced to a source, 
very different from that assigned by the religious Infidel, who 
accounts himself an orthodox Christian ? 

For have there sot been a torrent of deceit poured forth 
throughout the nations, by means of an evil confederacy of church 
mnd state 1 and did not that tend rapidly to corrupt the people, 
and hasten the filling up of their measure of iniquity, and enlarg- 
ing the portion thereof? Alas! what a heap of corruption dotk 
the harvest thereof bring forth. 



180 



bow thereunto,) rather than in the cross of Christ, 
and him crucified; which also should crucify 
them to the world, and the world to them ; to 
which cross they appear enemies by their ways ? 
and yet, such say they are true Christians, and 
would put it far away from themselves being the 
cause of the fierceness of the Lord's righteous 
judgments upon the nations ; bnt when they 
come to their door, even like Jezebel, " who paint- 
ed her face and tired her head, and looked out 
of the window, saying, had Zimri peace who 
slew his master ?" yea, even while herself, her 
priests, her ways and doings, were the cause of 
the sword and destruction. 

Is there any language which could more strik- 
ingly set forth the condition of the secure, self- 
righteous, carnal professor in the christian world, 
even at this day? but will not the Lord in 
his own way and time, cause the hail to sweep 
away such refuge of lies ? yea, to sweep away 
the reproach wherewith they have reproached 
the living and eternal truth ; who profess to serve 
the living God and Saviour while the hearts go 
after their covetousness ; and the flesh with the 
affections and lusts, not being crucified, but the 
first fruits of the mind, love, and affections, 
offered up to their own honour and advancement 
in the world ; yea, to gods, which can neither 
hear, nor see, nor feel, nor understand any thing 
beyond the spirit of the beast, which goeth down- 



181 



ward into the earth, where the serpent goeth 
upon his belly, whose meat is dust? 

Their gods are more corrupt than the heathen 
idols of wood and stone ; and will not the old 
heathen worshippers of wood and stone, rise up 
in the judgment against our modern idolaters, 
who reject the light of the glorious gospel, and 
make merchandize thereof, whose covetousness is 
more corrupt than the heathen idols ? and if such 
profess to be men of God, do they not cause his 
name to be blasphemed, who for filthy lucre 
teach things which they ought not to teach, and 
who say they are what they are not ? and hath he 
not noted such, saying, I know the blasphemy of 
them which say they are Jews, and are not, but 
are the synagogue of Satan ? and does not Paul 
say (in ii. Tim. iii.) that in the last days perilous 
times should come, for men shall be lovers of 
their own selves, covetous, proud, blasphemers, 
with many other evils, which he saith should be 
in men who had the form of godliness, but deny- 
ing the power thereof, from such as he chargeth 
Timothy to turn away, (even as he should turn 
from any idolatry) though they should be never 
so learned ; for he saith of such, ever learning, but 
never able to come to the knowledge of the 
truth? 

And although they make a high profession of 
the truth and form of godliness, yet they with- 
stand the truth, even as he that loved to have 
the pre-eminence, withstood the Apostles ; and 

A A 



182 



is not the blasphemy of such as profess the truth, 
and form of godliness (while by their works they 
deny it), worse, and are ihey not greater enemies, 
and a greater reproach to the way of truth, than 
the open avowed infidel, against whom, (though 
very deservedly) they have made such an outcry 
of late years ? and yet what is the blasphemy of 
the openly avowed infidel, compared with such 
as stab the truth in the dark, and betray it for 
money ? 

As for the pitiful blasphemy of the infidel, with 
all such works, they shall perish like their own 
dung ; but I have at times been ready to tremble, 
in a sense of the blasphemy of many, who make 
a high profession of our Lord and Saviour, of his 
tmih and form of godliness, yet serve not him, 
but their own bellies, and would make a trade of 
preaching the gospel for the sake of filthy lucre, 
who, as the scripture saith, " with feigned words" 
(good words) and fair speeches, deceive the 
hearts of the simple, and make merchandize of 
the flocks ; and many shall follow their pernicious 
ways, by reason of whom the way of truth shall 
be evil spoken of. (Rom. xvi. 18. and ii. Peter 
ii. 3.) 

Are they not the great blasphemers of all, who 
profess to know God, while by their works they 
deny him ? and so cause the way and fame of the 
truth to be evil spoken of, even while they make 
the loudest outcry agaiust the infidel, in order to 
cover their own filthiaess of spirit, who are infidel 



183 



at heart, and whose fruit is the most dangerous 
weapon that ever Satan yet had to put into the 
hand of the poor infidel, to the great danger of 
his own soul, and that of others ; yea, is not 
their spirit and their works, the very soil for infi- 
delity to grow in, beyond any upon the face of 
the whole earth, insomuch that were it not for 
the great mist of darkness and deceit, which they 
and the people who uphold them, have spread 
over the nations ; the glorious gospel of God our 
Saviour, might now so shine forth, as to cause 
the infidel to tremble at the sight of his own 
state, as Felix did ; but it would be easier to 
make the infidel, the publican, or harlot, to trem- 
ble for their condition, than some of them, who 
may have full as much cause, and may be in a 
more desperate case, being more fearfully prepared 
to set the truth at defiance than ever the infidel 
was ; being built up and fortified, with the splen- 
dour and antiquity of their profession, with books, 
languages, order, and orders, yea, with all the 
multitude, strength, and interest of mystery Ba- 
bylon on their side ; it must be a marvellous 
display of divine power and mercy, that could 
arouse or awaken from such a state, and enable 
them to put off the old mau with his deeds, and 
spoil ail his goods. 

And moreover, if those that have caused the 
way of truth to be evil spoken of, had but an eye 
to look about, and behold the things which 
came to pass in our days ; if they had a heart 



184 



to understand the cause of such strauge and sore 
judgments and overturnings, even of outward 
things, in states, nations, and governments, as the 
cruel wars, confusion and commotions, wherewith 
neighbouring states and nations hath been visited ; 
what was the cause thereof? was it any other 
than the sins of the people, and of their priests, 
who had caused the name of God to be blasphem- 
ed, by professing to be what they were not, 
insomuch that the people seeing their hypocrisy, 
at last (on their account), even despised the 
religion which such priests taught and pro- 
fessed, so that at last many of them would make 
no profession at all, but even denied all revealed 
religion, (as is reported of some in France, &c.) 
reckoning no doubt, that they could not be worse 
than the professor, who had no religion at all, 
while he professed a great deal. 

For bad as Judas was to be an unbeliever, 
yet his pretending to believe and kiss his master, 
made his case look still worse, and more despe- 
rate; so it is with such as profess to love and serve 
God, while the heart go after the world or Baal ; 
£njj what availed their great ado, — their sacrifices, 
and leaping upon their altars ; yea, though they 
should cry out and cut themselves in their zeal-, 
yet if the heart went after a god that could 
neither hear, answer, or deliver, what avails their 
profession of the Jiving and true God, while by 
their works they deny him, and cause his name to 
fee blasphemed among the heathen ? 



185 



And ttan, (when the Lord's judgments over- 
take them) they cry out against the infidel, 
while they cannot see, that it is their own ways, 
and their doings, that procured it ; is not the evil 
example of one covetous prelate, a greater scan- 
dal to the christian name, than the bickering of 
ten infidels? yea, halh not the infidel been hatch- 
ed by the heat of their deceit, and the abomina- 
tion of their example? Could the serpent lay his 
egg in a more likely deposit, than the evil savour 
of that influence, whereby they not only caused 
burthens to be bound on, grievous to be borne, 
but also strengthened the hands of evil doers, by 
ways tending to settle down the people at ease, 
and secure, in the midst of their sins, so long as 
they would put into their mouths ? but if they 
refused to put into their mouths, then they 
would prepare war against them; for if any did 
honestly testify against their ways, it must be at 
their peril, and the least such had to expect, was 
to be branded as disturbers of the public peace, 
and enemies to common order and tranquillity; 
though the truth was, that they were real friends 
to hQth, yea, and to mankind, and to their country ; 
but what then, they were the enemies of Baal, 
and of deceit, and that was thought crime enough 
jn a state hastening to destruction. 

And can we think, that the Lord would not 
visit for such things ? or that he would not be 
avenged on such a nation as this ? yea, though 
he might wait, and have long forbearance, yet 



186 



dare we to think, that unless we repent, that sio 
should go unpunished by the Judge of all the earth, 
who will do right, and who will render vengeance 
to such as hold a profession of the truth in unright- 
eousness ? 

But happy will it be for such as find the gift 
of unfeigned repentance, even though they should 
be sorely chastised in this life ; but ah! alas! for 
such as would stout it out, and *put it far away 
from themselves, and because of their high pro- 
fession (and of the greai multitude that profess as 
they do, and go in the broad way), would harden 
their heart and stiffen the neck, as if their deeds 
would stand the test, and that they were not the 
cause of the judgments which were in the earth ; 
but would put it far away from themselves, by 
crying out against the professed infidel, laying all 
the blame at their door, as if the avowed infidel 
did all the mischief; and thus they would still 
turn people away from looking at home, where 
they might see the mischief which the false 
Christian is doing, both to his own soul, and in 
the world at large ; for although the w orks of the 
avowed infidel shall rot, yet how much more to 
be feared is that of the false, carnally minded 
Christian, who holds the truth in unrighteousness, 
and would have his portion in this life ; so take 
this along with you, if ye can bear it, that here is 
the root, the ground, and the main-stock of the 
infidel, even the false Christian, who profess Christ 



187 



and know him not, neither have his spirit, but 
live after the flesh. 

And what if I might add, that such maybe 
found to belong to mystery Babylon, that great 
city, which have even reigned over the kings of 
the earth ; which made John to wonder with 
great admiration, when he saw her, (long after old 
Babylon had been made an habitation for the 
birds of the desert,) and beheld her to be drunken 
with the blood of the saints and martyrs of 
Jesus ; whose life and spirit is crucified afresh 
in all her ways, which great city is also spiritually 
called Sodom and Egypt ; where also he saith, 
our Lord was crucified — even in Sodom and Egypt 
(long after he had ascended into heaven), but as 
this is the mystery, hid from the ages and gene- 
rations of the wise and prudent of this world 
(though revealed unto babes), I may touch upon 
it but very slightly ; seeing, that if men are told 
of earthly things, and they believe not, how then 
should they bear to be told of heavenly things? 
see then that first of all we should know this, 
that mystery Babylon is not only an earthly 
thing, but also sensual and devilish ; yea, she 
is become the habitation of devils, the hold 
of every foul spirit, and the cage of every 
unclean and hateful bird, though she may 
get decked out never so fair, with all the glitter 
of a high profession of Christ, while clean contra- 
ry to his spirit, life, and power, yea, an enemy 



188 



thereto, even as the friendship of the world is 
enmity with God. 

Therefore, well would it he for all who love 
their souls, to take good heed and beware of 
mystery Babylon, that they escape out of her 
many inventions, that so they may not be found 
in her, nor within any of her borders, preciucts, or 
or dimensions; and here is a hint for us all, that 
we may take good notice and mark well, that 
she is called, mystery Babylon, the great mother 
of harlots and abominations of the earth ; and 
although she is so great, and may be before all 
our faces, yet none of her inhabitants can tell who 
she is, nor what she is, for within her the language 
is confounded, and there, none can tell the name, 
nor the number of the beast which she rides 
upon ; for even that is a great mystery ; although 
she sits upon peoples, and multitudes, and nations, 
and tongues. 

Bablyou is called mystery, the great, the mother 
of harlots, and abominations ; let it suffice here 
for to say, that great is the mystery of iniquity, 
and none but the Lord can reveal even so much ; 
and it deeply concerns all for to know this which 
is revealed unto the babe, that so they may flee 
out of Babylon, for the voice from heaven 
saith unto the people, " come out of her, 
and partake not of her sins, that ye receive 
not of her plagues :" so behold, behold, that 
plagues await Babylon, which are sealed up 
as her portion for ever, and pronounced to 



180 



be sure to come upon her : and it is written, " strong 
is the Lord who judgeth her;" oh then, how 
strong, dreadful, and irrevocable, are the judg- 
ments which await her! 

Wherefore then need we marvel, if we should 
behold sore judgments poured forth upon a na- 
tion for the iniquity thereof? but doth it not 
speak loud as a warning unto us, who may be 
filling up our measure also ? and if it be awful to 
behold judgments in the earth, poured forth 
upon those transitory enjoyments, which may be 
gone as in a moment of time, how unspeakably 
fearful is the sense of divine wrath, in the pros- 
pect of a state of fixedness and eternal duration, 
when time to us here shall be no longer, when, if any 
of us should be found the wicked and slothful 
servant, there is no returning for to mend it, or to 
do the work over again ? 

Therefore how deeply doth it concern every 
one of us, to believe on Him, whom the Father hath 
sanctified and sent into the world, that he also 
may wash and sanctify us, and redeem us from 
all iniquity? that so his judgments may not over- 
take us when too late, and our day is over, but 
that our sins being opened before hand unto 
judgment, may be wrought out and washed in 
the blood of the Lamb, — even his precious life, 
which hath been slain from the foundation of the 
world, that we may look in time upon Him whom 
we have pierced, yea, and open unto Him, that 
so our sins may not follow after; but that while 

B B 



190 



the judgments of the Lord are in the earth, the 
inhabitants of the world may learn righteousness. 
Amen ! even so, oh Lord ! let it be quickly, seeing 
that we know not how long we may be inhabi- 
tants of this world, which, with the fashion thereof 
passeth away. 



191 



SECTION III. 

An earnest Expostulation, in order to remind some 
who have Ipng been speaking of Emancipation, 
that a better state than theirs is the portion of the 
willing and obedient Christians If haply they 
might be persuaded, to consider, how lamentably 
short, the freedom they aim at, falls, of the glori- 
ous liberty of the Children of God, even the sure 
portion and lot of inheritance, reserved in store 
for the Gospel Times. 

N ow would I address a word of remembrance 
unto some of my own countrymen, for them to 
read and consider; even unto those who have 
long been speaking of emancipation : but I mean 
more especially the poor amongst them, many of 
whom, deserve much sympathy and considera- 
tion, whose circumstance and allotment in this 
life hath been such, that some of you have had 
occasion to labour hard for your support, even to 
eat bread by the sweat of the brow, wherein 
many have laboured, and had patience in that 
respect, to an highly commendable degree, even 
so as to clain much consideration and sympathy, 
yea, and commiseration. 

And as I have often by the space of many 
years, heard tell of your talk about emancipation, 
my very herrt bath yearued toward you, so 
that I did ardently desire your emancipation 



in a much larger, and higher degree than many 
amongst you thought was wanting, insomuch 
that I have often said in my heart, " oh ! that I 
could even acquaint many of them, of the earnest 
longing desire which I feel for their more perfect 
emancipation," of which I knew they could not 
bear to be plainly told: and I should be grieved 
to wound their feelings unprofitably, fearing that 
it might rather tend to fret, than convince the 
mind; howbeit I know that it is much safer, 
even to do violence to such feelings, than altoge- 
ther to withhold what I assuredly believe to be 
the truth ; and still I had often to cast in my 
mind, whether I could ever find any means of con- 
veying unto them, even a few of my thoughts, or 
feelings, upon the subject of their condition, which 
I still feel earnest to do before I leave this world ; 
and seeing that time and opportunity is uncertain, 
and that there is neither work, device, nor know- 
ledge in the grave, I shall endeavour to make use 
of the present time, to offer the following feeble 
simple remarks, to their serious consideration ; 
which still seems but a small effort toward the 
performance of a long protracted duty; if haply 
I may in this manner, any ways acquit my own 
soul of that debt which I have long owed : not 
but that I am well aware, that they have often 
been reasoned and pleaded with, in a far more 
clear and powerful manner, than any feeble 
hints, which I may have to offer. 

And moreover, I know (as I said before) thaf 



193 



many of them could not bear if, if I should speak 
plainly; for now I mean to address those that 
adhere to the decrees and authority of the Pope, 
and of those which they call Fathers, some of 
whom would hear nothing that might seem to run 
contrary to the current of their own settled system ; 
being in that respect, too much like the Jews of 
old, who thought the greatness and antiquity of 
their church establishment, a sufficient answer to 
all that might appear contrary thereunto ; yet 
even all that, and much more that I might men- 
tion, may not excuse me from attempting to 
offer them a few lines to read and consider; 
although I know that it seems like speaking to 
the air, as I cannot do it in a way that many of 
them would approve, if I speak somewhat plainly ; 
and I dare not do otherwise if I say any thing, and 
keep a clear conscience toward God, and a con- 
science that would not offend the tender good 
seed in any, although it is, (even to this day,) 
is held in sore bondage in many minds, and such 
will be offended, and it is impossible that it 
should not be so. 

But it is for the poor that I am principally con- 
cerned, to whom I may speak the more plainly, 
seeing that 1 am one of their own equals in many 
respects, my manner of life being many ways 
like theirs, and what some would call quite un- 
learned, being ignorant of languages or even the 
rules of grammar, and have still less to boast of 
religious attainments, having nothing to rely upon 



194 



but the mercy of God ; and if any say, where- 
fore then should I address others, seeing that I 
am neither learned nor righteous? my answer 
should be to such, that I only remind them to 
examine for themselves while they have time, 
and for my own part, if I can attain the simplici- 
ty of a child, that may suffice; and although I 
have fallen sadly short of being a good and 
faithful servant, } e t I can speak of the great 
forbearance of the Lord toward me, insomuch 
that I may say of these things of which I write, 
that although 1 have but little school learning 
(as may easily appear), yet I have js? ill a mind, 
which can in some small measure feel, and under- 
stand, and speak of things which my spiritual eye 
hath seen, and which I have heard, and tasted, and 
handled of the word of life, which the Lord hath 
richly in store for all tjiose that believe in, and 
love his appearance. 

And that is the faith winch I would invite the 
poor freely to partake of, which would make them 
free indeed, for that is it which overcome' h the 
world, and brings into the 'glorious liberty of the 
children of God, yea, to come taste and see how 
good 'the Lord is, even to see for themselves, and 
not depend on my word, or the word of any man, 
seeing that they may recur to a certain indubita- 
ble evidence in themselves, (according to Scrip- 
ture testimony) whether these things are so ; and 
although I may deplore the weakness of my own 
faith, vet this 1 must acknowledge, tiiat so tar as 



195 



I Jiave believed, and received the Lord in the 
way of his corning (by his light and grace), I have 
so far found him to be all to me, that the Scriptures 
say of him, yea, more than I could ask or think; 
and seeing that I myself have so far fallen short, 
I may the more earnestly call to others, to hold 
fast that which is freely given them of God, that 
they may occupy therewith, even with the free 
gift of his grace, which is given to every man to 
profit withal, Titus, ii. 11. and (as Peter declared,) 
that is the uuiversal standing religion, through 
which (in every nation) all that fear God and 
work righteousness are accepted of him. 

But to return to the subject of the following 
lines ; I would be understood, in nowise to inter- 
fere with those temporal subjects, which have long 
been a bone of contention, especially amongst 
such as may always be striving who shall be the 
greatest; and if any should suppose, that these 
remarks may have even an indirect reference there- 
unto, I may tell them plainly, that I mean no such 
thing ; and am so free from the least party motive in 
thus writing, that I have not told any one indi- 
vidual that 1 had even thought of such a thing, 
although I may take occasion (from a subject 
which has been long agitated) to refer to oue of 
far greater importance than any thing of a worldly 
or fading duration, albeit I do not hereby mean, 
that men should neglect their temporal concerns, 
because that herein 1 have nothing to do therewith. 

But the emancipation which concerns people of 



19(5 



all professions, is, that they may be delivered from 
the bondage of corruption, into the glorious li- 
berty of the children of God. ; so that although I 
may now speak somewhat plainly, ( which I must 
do, if i say any thing,) yet I am fully aware, that 
others may have as much need of deliverance 
from that bondage as those I now address, though 
1 shall herein confine these remarks, to those who 
have been long talking of Emancipation ; and 
would ask, or I should rather have said, I desire 
that ye may ask the witness which God hath 
placed for himself in every one of your consciences, 
whether ye have not need of higher, and much 
larger Emancipation than ye now look for, which 
none but Christ Jesus the Lord himself can give ? 
and if the Son make you free, then are ye free in- 
deed, not only free from the bondage of corrup- 
tion, but also from the rudiments ot the world, 
which are after the commandments and traditions 
of men, and not after Christ (Collos. ii.) ; and the 
Scripture saith, " wherefore if ye be dead with 
Christ from the rudiments of the world, why, as 
though living in the world, are ye subject to ordi- 
nances, (touch not ; taste not ; handle not ; which 
all perish with the using ;) after the commandments 
and doctrines of men \ n Collos. ii. 20. 21. 22. 

Have not many of you been subject (and in 
bondage) unto that which perish with the using? 
and have ye not been taught, that it would be un- 
belief to call in question, the- commandments, doc- 
trines, and traditions of men, while at the same 



197 



time ye profess to believe in Christ, whose com- 
mand is, to beware of men, yea, to beware, evert 
of them who come in a name as high as prophets, 
and profess to be the sheeep of his fold ? yet the 
Lord commands to beware of such, and to know 
them by their fruits ; now if any should take 
men's word, (and go after their ordinances and 
commandments) without looking into their fruits, 
can such say that they honour Christ, who saith, 
beware of men, and know them by their fruits ? 
( Matthew vii. to' 20 ) therefore do ye not reject 
the Lord's commandment, (and make it of no 
effect,) if ye take men's word, without looking into 
their fruits ? and would it not seem in such a 
case, a great sign that men do not look into 
their own fruits ? who take other men's word, 
and trust in a high profession, while they slight 
their Lord's command, who saith, " not every one 
that saith unto me, Lord, Lord, shall enter into 
the kingdom of heaven, but he that doth the will 
of my father which is in heaven,' 1 (Matthew vii. 21. 
so we may see, that it is not much speaking, or 
great profession, but doing the will of God from 
the heart, that will find acceptance w ith the searcher 
of hearts, who requires fruits of righteonsness 
from all, and in all, and requires us to know men 
by their fruits, and not to rely upon their profes- 
sion nor their words, for, by good words and 
fair speeches they deceive the hearts of the sim- 
ple, who serve not our Lord Jesus Christ, but 
their own belly ; as in Rom. xvi. 18. 

c e 



193 



And the Apostle Peter saith, that M through co- 
Yetousness shall they, with feigned words, make 
merchandize of you, (2 Peter ii.) by reason of 
who id (lie saith) the way of truth shall be e\il 
spoken of," so then if men seek to make a gain of 
the gospel, are not the fruits of such stark naught 
opposite to the Apostles of Christ? and all that 
receive them, and desire to be in bondage to 
such as go after covetous practices, plainly shew, 
that they have not examined their own fruits, 
and also shew, that they depend too much upon 
an empty profession, while they can pass by covet- 
ousness in their ministers ; and if any say that 
it is not so, let them look at the fearful case of 
Simon Magus, who let such a thought enter into 
his heart, as that the gift of God might be pur- 
chased for money ; and there we see the fearful 
state of such as think even such a thought, as to 
give or take money for holy thiugs ; the apostle 
Peter said unto Simon, " thy money perish with 
thee ; because thou hast thought that the gift of 
God may be purchased for money, thou hast 
neither part nor lot in this matter, for thy heart 
is not right in the sight of God ; repent there- 
fore of this thy wicked uess, &c. for I perceive 
that thou art in the gall of bitterness and in the 
bond of iniquity." {Acts viii. 20 21. 22 23) 

There we may see one short and sure way of 
knowing that such mens fruits must be evil and 
bitter as Peter saith, he was in the gall of bit- 
terness and in the bond of iniquity, who even 



199 



thought that the gift of God could be purchased 
for money ; and if we had any regard for the 
apostle Peter's judgment, we should see how 
sadly he wanted emancipation, who was in the 
bond of iniquity ; and even Simon himself did 
not stout it out, although he had just then been 
turned from taking money for divining among 
the heathen, jet bad as he was, he desired Peter 
to pray for him, that none of the judgments, 
(which fell upon such as thought that the gift of 
God might be purchased with money,) should 
come upon him. 

And now, oh }e that say much about emanci- 
pation, have ye considered what it is? do ye in- 
deed think that it would be emancipation, only 
for the Bishops of Rome, and of Canterbury, to be 
United together in a mutual bond or compact of 
amity, and fellowship ? who might have thought 
it good for the world to be divided between them, 
as respects religious or church affairs, even as 
might have been thought of Caesar and Anthony, 
in national, or state affairs ; howbeit, we may see 
that the Lord took it from them both, — neither of 
whom now governs even a city, although one of 
them had been adored as a god ; and yet who 
would now say, that it was any great loss to the 
world, or that the bondage thereof should be 
increased because they could no longer sway a 
sceptre over it ? and in like manner, if the day- 
should yet come, (which I believe will come, iu 
the Lord's time,) when neither of these great 



200 



metropolitan, Diotrephean princes, should sway 
their sceptre over the Christian world ; who 
would then say, that the world should be a loser, 
or that the bondage thereof should be the greater, 
because their golden chain could no longer bind 
the people. 

I know that some would call this bold and 
presumptuous reasoning (or worse), to speak so 
familiar or irreverend, of the highest and most 
holy men in the world ; but let such ask them- 
selves again, whether they are not the bold, pre- 
sumptuous and irreverend indeed, that can make 
lij^ht of Christ's command ? who saith, " be- 
ware of fa'se prophets, which come to you in 
sheep's clothing, but inwardly they are ravening 
volves, ye shall know them by their fruits ;" and 
is it not remarkable, that in this place, the Lord 
should only instance one mark of the false pro- 
phets, that is, " they are inwardly ravenous," and 
" ye shall know them by their fruits ?" as much as 
to say, that such as will not see greediness or 
covetousness, to be a great destroying evil, shall 
be left to follow their own deceivings ; therefore, 
are they not fearfully contemners of the Lord's 
command, who take men upon trust, just as they 
may be, without ever seeming to look, or care, 
what their fruits are? is there not great danger 
that such care too little what their own fruits 
may be ? and is it not remarkable, that men mind 
nothing less, than that which the Lord first of all 
commands ? 



201 

Now I may not make very many remarks npoi 
the great princes of divinity, who are adored as 
great divines, (according to the sway (hey can 
acquire in this world ;) as it might fill volumes, 
to point out the many strong reasons which we 
have to question, whether ever the different gifts 
and qualifications meet for the ministry and go- 
vernment of Christ's kingdom, could be made step- 
ping stones to what is called promotion and pre- 
ferment unto the great princely revenues, and high 
rank in this world, after which many of them as- 
pire : for my own part, when I hear of the intrigue 
and canvassing which have sometimes been 
resorted unto, to attain such chairs of dignity; 
I say, that I should fear it would be bordering 
on blasphemy, for to insist, that such ways 
coidd be agreeable to the heavenly order, and 
government of the kingdom of Christ, (who saith, 
" my kingdom is not of this world,") nay, but 
some of their ways have been so vastly diffeie-it, 
yea, so like the world in greediness, that the chairs 
of dignity, to which many of them have arrived 
in the world would quite disqualify men for the 
government or ministry of the church of Christ, 
even supposing them to have had every needful 
qualification,) and if such dignity should be at- 
tained unto, partly by human policy, the very 
thought thereof would be shocking indeed : 
therefore, as before observed, I may not attempt 
to point to many particulars, on that subject, 
seeing that these things are so plain and self* 



evident, that every intelligent mind (which stands 
open to conviction) may see for themselves, and 
know the fruits, whether they be of God or of 
man. 

So that, to he very short, I may confine myself 
to one simple point on that head, and that is, a 
query, respecting one of their great Patriarchs* 
Bishops, or Fathers, &c. according to their diffe- 
rent ranks or stations; how come they to be 
such ? as for example ; let us suppose the Popes* 
seeing that they are thought highest of all, and 
seeing that they have arrived to a pitch of wordly 
pomp and power, far beyond any thing that a 
minister of the gospel of Jesus Christ, (who 
should be crucified to the world, and the world 
to him,) should aim at, therefore how came 
they to get up to such a height? and what 
means do they stiil use to attain thereunto? 
have any of them practised any thing like the 
gross common intrigue of the world, in order to 
forward their scheme of advancement thereto, 
that so they might get in before another, (per- 
haps better than themselves?) have they ever 
com ted the support of kings and princes of this 
world to favour their promotion, and then pretend 
to receive it with reluctance, like a sort of mock 
diffidence, if so, is not that like having men's pen- 
nons in admiration because of advantage, which 
the scriptures point out as a mark of desperate 
depravity ? {Jude 17.) 

&nd now (unless men wilfully close their eyes), 



203 



most may easily answer the question, 'whether 
these things are so, at least there are few but may 
know it in some degree, and if such thing there 
be, even in a small measure is it not clean con- 
trary to the nature of Christ's kingdom ? who 
saith unto Peter, " that flesh and blood hath not 
revealed it unto thee, but the spirit of my Father, 
which is in heaven ; and upon that rock will I 
build my church," (even upon the spirit of the Fa- 
ther, which was revealed in Peter,) and that is 
the rock, which all the the building of God must be 
built upon, even upon the revelation of his owu 
spirit, and not upon flesh and blood But the great 
high priests which men set up, (who madly claim 
the chair of Peter,) are flesh and blood, and are 
also set up by flesh and blood ; and all such 
are in bondage unto this day ; and even while 
they speak of liberty, they are not only servants 
of corruption, but even desire to be in bondage to 
the elements aud rudiments of the world ; yea, 
in bondage to the commandments of men, which 
are not after Christ, but after flesh and blood. 

But Christ saith, " I am the way and the 
truth, and the life," (mind that,) and there is no 
intrigue, nor woffcHy policy, nor seeking for pre- 
eminence, in him, the way ; all that is of the flesh, 
and is iu bondage, for he saith, " it is the spirit 
that quickeneth, the flesh profiteth nothing but 
he that is the way, was as a sheep dumb 'before 
the shearers, so opened he not his mouth, whose 
kingdom is not of this world, and who told his 



204 



disciples, that lie that would be great, must be 
servant of all, and set a little child before them, 
to rebuke such as even thought who should be 
greatest, telling them, that was like the princes 
of the Gentiles, whose great ones exercise domi- 
nion and authority over them, but it shall not be 
so among you {Matthew xx. Mark x. Luke xxii.) 

And thus we may observe, (as in other parts 
likewise), the Lord refers to the example of a 
little child, for to illustrate the state which he 
would bring his disciples unto, even a state of 
pure simple innocence* which could not be capa- 
ble of even the thought of craft, intrigue, or domi- 
nion ; and let us also mark well, and take good 
notice, that he likewise refers them especially to 
the example which himself had left them, even an 
example of simplicity and self-denial beyond the 
power of description ; and now if any should try 
to screen the European Prelates, from being: mea- 
sured by the above rule, I say, if they should try 
to get off by saying, that all this hath a mo»e 
deep and spiritual meaning Answer — 1 shall 
heartily concur, that it hath a deep, \ery deep 
spiritual meaning indeed, which yet will no ways 
destroy the heavenly example of simplicity and 
self denial which the Lord himself set up, nay, but 
rather tends to establish it; insomuch, that the 
depth and spirituality to which they refer, doth 
still more powerfully witness against all, who go 
about to uphold a thing that is set up after the- 
flesh, and the will of man. 



205 



For when our blessed Saviour set forth thd, 
little child as an example, he designed a perfect 
example, (and not a partial one,) for all his works 
are perfect, and that will be found to answer in 
every case. The little child was a perfect child, 
not capable of art, guile, or contrivance, and could 
not be said to have any faculty, but its attraction 
to, and depeu dance upon the parent, which is a 
perfect attraction, being the work of God, (whose 
works are all perfect ;) hence it follows, that all 
who are meet for the kingdom of heaven, must 
be so changed or converted (from all that apper- 
tains to the old or first man, which is after old 
Adam in the fall,) to a perfect measure of the 
nature, which, after God, is created unto right- 
eousness and true holiness, even the nature of 
Christ, called the second Adam, the Lord from 
heaven, the quickening spirit : though this is 
foolishness unto all the wise men in old Adam in 
the fall, who are looking, who will be greatest, 
(like their old father, who aspired above the sta- 
tiou which the Lord appointed him, and so fell 
into the earth); I say, though these things are fool- 
ishness to such, yet they are plain and even na- 
tural to the least babe, that is born of the immor- 
tal seed and word of God, which liveth and 
abideth for ever; that is the one word which 
fulfilleth the whole law, even that which loveth 
God the Father above all, and his neighbour as 
himself, who seek only the glory of God, and the 
good of his neighbour as of himself, so cannot 

D D 



206 



seek, or be ravenous after preferment in the 
world above others, for the sake of advantage, 
and therefore, could not, nor dare not, (for th£ 
Whole world) seek after pre-eminence above their 
brethren, because of the gifts bestowed upon 
them, (whether for the ministry of the gospel, or 
whatever other gift,) and of course, could not re* 
spect persons because of advantage. 

Neither could they ask (or accept of) any prince 
or great man's favour or interest, for the purpose of 
their advancement, to exalted or lucrative stati- 
ons in the church ; I say, that it would be altogether 
impossible for a true servant of Jesus Christ, to seek 
or accept of preferment in such a way, because that 
if hebe Christ's, and buried with him, by his heavetv- 
ly spiritual baptism, into death, then, he seeks th£ 
things which are above, where the Lord is, with 
Whom he is crucified to the world, and the world, 
(with the glory thereof,) unto him, so that the ser- 
vant of Hie Lord is dead to the promotion of the 
world, being raised by his Lord, above all filthy 
lucre, and above the honour, or praise of men ; 
fr»m the bondage of which, Christ doth make him 
-five, and raiseth him above them, and so he 
seeks the things which are above, where Christ 
is ; and Christ never was set up as a great high- 
J)H^st upon earth, with carnal pomp and state, 
afW the order and manner of the priests of this 
w rid ; nay, but by them he was, and is crucified, 
e\ r afresh, and put to open shame; for is it not 
a shame, (e\en to the Christian name,) and a great 



207 



reproach, that such as profess to be ambassadors 
for Christ unto the people, should now seek to 
be dubbed up in state, like some great heathen 
Prince or Nabob, and would in like manner be 
adored above his brethren, even by his brethren ? 
yea, even while he may affect a sort of mock hu- 
mility, iu the midst of all that state and splen- 
dour. 

I say mock humility, (because I must speak p. 
little plain,) seeing that he never could have got 
up to such a seat, with the humility of Jesus, or 
his Apostles, though he might take a counterfeit 
humility along with him, and many other coun- 
terfeit graces, which the wise men in old Adam 
may esteem real and sterling, and never can see 
the difference, only by the light of the Lml, 
which he commands to believe and walk in, even 
his light in the conscience, which, if taken heed 
unto, will agree with what is written in the scrip r 
tures, and will agree with the gracious words 
which proceedeth out of his mouth, who is the 
Prince and the Saviour, who alone granteth re- 
pentance and forgiveness of sins, (Acts v. 31.) 
and he commands all to believe, and walk in the 
light, that ye may be the children of light, and of 
the day, and hereby also are we warned to be- 
ware of rebelling against the light, lest darkness 
overtake us, even as befell such as rejected the 
jLord, when he walked among men. (John iii. 20. 
lit 35 36) 

Christ is that light, and the day of God s salvation. 



208 



lo the ends of the earth ; who saith, that he was 
come to send fire on the earth ; and it was said, that 
& the day of the Lord should burn as an oven, and 
all the proud, and all that do wickedly shall be 
as stubble, and that day should burn them up, 
and leave them neither root nor branch and thus 
would he baptize with the Holy Ghost and with 
fire, whose fan is in his hand, and be will 
thoroughly purge his floor, (see Mai. iv. Matt. iii. 
12. Luke in. 17. and xii. 49.) here then we may 
see that it is Christ alone who is the creator, and 
redeemer, who creates anew, and redeems, and 
separates the precious from the vile, and sheweth 
that which pleaseth God, and that which pleaseth 
him not; yea, and separateth that which is pure, 
tried as in the fire, and chosen as in the furnace, 
from all counterfeit, yea, from all that which is 
compared to dross, tin, or reprobate silver; in a 
word, it is Christ that doth all our works in us 
and for us. 

Therefore, how doth it behove us ■* to seek the 
Lord, if haply we may feel after him and find him, 
though he be not far from every one of us, for in 
him we live, move, and have our being," (Acts xvii. 
27. 28.) howbeit, the wise scribe, by all his re- 
searches, can never know this, though the babe * 
know it right well, who is redeemed from the 
earth, to heaven, which is the way of holiness, 
which the vultures eye hath not seen, nor any 
ravenous beast trod therein ; so that which is after 
prey, or ravenous for pre-eminence, cannot see, 



209 



nor belong to the way of holiness, for Christ is 
the way ; and he is not entered into the holy places 
made with hands, but into heaven itself, (Heb. 
ix. 24.) 

And they that are Christ's, seek the things 
that are above where he is, but they that seek the 
honour and dignity which is according to the 
mastery and greatness of this world, cannot be- 
long to his kingdom, because such mastery is not 
of the little child, but of the ravenous beast of 
prey ; what think ye ? could a little child be 
tempted by an offer, even of the whole world, for 
to leave its parent, and take up with a wild beast ? 
no more should a child of God be induced to 
forsake him, and go after the glory of this world ; 
which is dangerous for a believer to take up with, 
as it would be for an infant to take up with a wild 
beast, (or as it was for Adam, to take up with 
the serpent, who was more subtle than all the 
beasts of the field,) for the friendship of the world 
is enmity with God. 

But they that walk in the light as Christ com- 
mands, become children of the light, ( John xii. 36.) 
and such see the ravenous beast, and know 
him by his ravenous fruits, that he is inwardly of 
a ravenous nature, after mastery and pre-eminence, 
which the whole world cannot see as it really is, 
unless the spirit of truth shew it them ; and even 
though they might say they see, yet should not 
Juiow that it is a devourer, because all is in the 
same nature, until he that made man change 



210 



the heart and affections, and then the least child 
so changed, should have no life in being preferred 
above others; which would be a cruel bondage to 
him, who through the law of Christ, is dead to 
the world, being in the life of him, whosaith, one is 
your master even Christ, and all ye are brethreu. 

And such dare not make light of the heavenly 
example which their Lord and Master left to the 
world, in that adorable love, wherein he walked 
amongst men, going about doing good, and they 
that witness a measure of the life and spirituality of 
his doctrine and kingdom in themselves, cannot, 
nor dare not, set at nought the heavenly example 
of simplicity and self-denial which he .shewed 
forth, in order to be spread before the face ©f all 
people, which also his Apostles dispersed abroad, 
through nations far and wide ; yet not by the 
mighty strength, wisdom, nor learning of man, 
neither by the subtle contrivance of great courtly 
councils or synods, nor through the favour of 
princes, but by the spirit of the Lord of Hosts, even 
in the face of all those great things ; the foolish and 
weak things which the Lord chose (for to manifest 
his power), confounded the wise and the mighty, 
with all their great temple and high-priests wherein 
they trusted ; and they did confound them all, 
and made a shew of them openly, triumphing 
over them all through the power of the cross of 
Christ ; the Lamb with his followers had the 
victory through death ; and in all that jnighty 
conflict, who will dare to say, that even one faith- 



211 

ful follower of the Lamb* ever applied to the great 
men of the world for their interest, to get promoted 
to exalted stations in the Church, or to great sees, 
livings, or benefices, as they are now called ? 
or who would say, that if such great revenues 
should have been offered them, that they would, or 
could, or dare accept of such things, though they 
had little of their own, being mostly of the labouring 
class, and of small account in the world's esteem ? 

It may then be queried, how it came to pass, 
that such a great change should take place in the 
Christian world ? 

Answer,— Just as was foretold by the Apostles, 
who saw, even in their days, that the mystery of ini- 
quity was then at work, to stop the spreading of the 
glorious message of glad tidings ; for Satan, seeing 
his kingdom shaken, and observing that he lost 
the field in every encounter, being foiled even by 
such as through death, gained the victory over 
sin and the devil, he betakes himself to a more 
fatal warfare than open opposition, which was, to 
turn professor, and so became transformed as an 
angel of light, and his ministers, as the ministers 
of righteousness; (2 Cor. xi. 13. 14. 15 ) and so 
Wrought, as Paul saith, by false Apostles, deceitful 
workers, doting about questions and strifes of 
words, destitute of the truth ; supposing, that gain 
is godliness ; (see 1st Tim.) and John reminded 
the believers, how they had been told, that Anti- 
christ should come, and saith, that even then, 
«aany of them were already come ; and saith, 



212 



that Diotrephes, who loveth to have the pre- 
eminence received him not (i. John ii. 18. iii. John 
9.) and Peter saith 44 through covetousness shall 
they with feigned words make merchandize of 
you ; and that many should follow their pernicious 
ways, by reason of whom the way of truth shall be 
evil spoken of (ii Peter ii. 2 3.); and what greater 
reason could be given for the way of truth to be 
evil spoken of, than to set up a great high priest- 
hood to get money by it, like the heathen, and 
even retaining some of the Jewish and hea- 
thenish superstitions and traditions as matters of 
gospel faith and practice, which they called 
Christian ordinances ? 

But yet I am well aware, that the predictions 
and warnings of the Apostles, applied to the 
churches, far more extensively thau that which 
fell under the dominion of the Roman Emperors; 
seeing that those prophetic declarations might 
equally apply to other parts of the world, even 
to the Greek or Asiatic church, &c. which set up 
their own heads also ; and brought the people 
into bondage to such as loved to have the pre- 
eminence, saying that they only were right, and 
all others wrong, in matters of Christian faith, as 
they called it, much of which was feigned 
through their many inventions, who fas Peter 
saith ) through covetousness with feigned words 
made merchandize of the people ; and such as 
Paul saith, teach things which they ought not, for 
filthy lucre sake; who hy good words and fair 



213 



speeches deceive the hearts of the simple, (Rom. 
xvi. 18. Phil. iii. 19. Titus i. 11.) and peradven- 
ture, such ways were practised, even for ends of 
state policy, by such as Jude saith, have meu's 
persons in admiration because of advantage. 

And yet although, (as I said before,) there were 
other natious beside what appertained to the 
great Roman empire, to which these thiugs might 
be abundantly applicable ; yet it was too evident, 
that in many amongst them likewise, the same 
prophecies were verified and fulfilled; yea, it 
would seem that they might be rauked among 
the foremost, which run greedily into great 
worldly pomp and parade, like the heathen; 
and when that empire made a general profession 
of the Christian religion, in process of time, they 
began in many respects, to intermix the discipline 
of the church with the policy of the state, which 
might be even worse than human policy ; having 
not only taken up with the wisdom of this world, 
(which is foolishness with God,) but had even long 
wallowed in great wealth, ease, and luxury, and 
when such took the reins, and claimed to them- 
selves exclusively, the knowledge and sole order- 
ing of the things of God, what then was to be 
expected from such a state of things? surely 
worse, (if worse could have been,) than even 
what followed amongst them, had it not been, 
that the Lord preserved a seed for himself, even 
all along, which the wisdom of this world, and 
those great ones did not know ; like as Jobs 

E E 



214 



foresaw in the revelations, of the Church flying 
into the wilderness, descriptive of a hidden and 
solitary state, there to bewail the captivity and 
desolation, which the empire, and dominion of the 
world was gaining over the truth as it is in Jesus ; 
but they could not touch the truth itself, though 
they might shut it out from themselves, and by 
their works, withstand the setting up of Christ's 
kingdom in the souls of men, according to the 
new gospel covenant ; and so they even withstood 
the word of faith which the apostles preached, the 
law written in the heart, Christ within, the hope 
of glory, whose grace teacheth what to do, and 
what to leave undone, and so bringeth unto him 
that redeems from all iniquity, and purifieth unto 
himself a peculiar people, zealous of good works. 
(Jeremiah xxxi, 31. Heb. viii. 13. sii. 24. Titus ii. 
12 14. Rom. x. 6 8.) 

But they withstood the spreading of the gos- 
pel, who walked not in the light of the Lord, 
which searcheth the inward parts, which is also 
called the candle of the Lord ; and so the candle 
of the wicked is put out ; and if the light that is 
in us become darkness, how great is that dark- 
ness : and so they, who turned from the light and 
grace in themselves, could not believe in the 
fulness and efficacy thereof ; and therefore, they 
betook themselves to set up divers lifeless inven- 
tions, imitations, and empty shadows, for the 
people to observe, and take up a rest in ; and 
because they knew not the substance in them- 



215 



selves, their work was to withstand it in others, 
though they knew not what they did ; for the 
wisdom of the princes of this world, as such, 
could never know it, (1. Cor. ii. 6. 8 ) and although 
that seed, or remnant, which the Lord reserved unto 
himself, could do no more for them, than mourn 
over, pray for, and reprove them, as way might 
open ; yet even in that hidden forlorn condition, 
as a captive, yet free in the Lord, and although 
the world spoke all manner of evil against such, 
it was stronger than all the combined powers of 
darkness, while the Father was near to sus- 
tain it. 

And now, while I thus write, I should be far, 
very far, from taking any thing away from those 
great ones which is their due, though I know of 
nothing which can be honestly attributed to them ; 
yet, if it be said, that there is something due to 
them, for extending even the name of Christianity 
down to posterity, even although by their works 
they withstand the power and efficacy thereof, 
I should be glad to allow them all that, if it 
be their due; but there will still remain a doubt, 
whether they can claim even so much ; as it is 
more than probable, that the very name and pro- 
fession of Christianity, should have been more 
extended, and abundantly more honourable(accor- 
ding to the true honour which is of God), if they 
had kept their places, and learned of Christ, not to 
pretend to a knowledge and dominion, which God 
hath for ever placed out of the reach of the wis- 
dom and greatness of this world, as such ; and 



216 



moreover this only brings to mind, a more serious- 
ly dreadful reflection of what may still lie at their 
door, and that is, whether it may not be much 
harder, to disentangle the Christian religion, from 
the grievous burthen of tradition and supersti- 
tion, which from time to time they have 
bound upon it, (tending sadly to corrupt from the 
simplicity which is in Christ) than it would be to 
convert the heathen ? but that 1 must now leave, 
as it might take volumes to point it out in ajl 
its bearings. 

And this brings me to the main subject which 
I aimed at in writing these remarks ; so that all 
that is gone before, seems only like a preface, to 
set the following considerations in order ; and 
as I desire to be fully understood, it seemed 
needful in the first place, to refer to the ground 
aiid cause of those things which I may more 
closely touch upon, as concerns our present and 
future felicity ; and although I have but feebly 
referred to such grounds and causes, yet that 
seems but little matter, as the intelligent reader 
may supply that defect ; iny design being no 
more, than simply to stir up the mind to a pro- 
fitable consideration of these things, although I 
know that the wise scribe, and the self secure 
professor, would scoff at, and deride it altogether ; 
but I should cheerfully bear their scorn aud de- 
rision, (being prepared to expect that and more,) 
for the sake of the simple-hearted, though it be 
but a solitary individual, to whose conscience J 



217 



commend these things in the sight of God ; not 
to the cunning crafty wisdom, which may be 
wise in its own conceit, but nolo that iu every 
one, which can see, feel, taste, and handle, though 
never so small a measure of the word of life, 
which is of God, so as to be able to say for them- 
selves, to the praise of his grace, " the life was 
manifested and we have seen it," and although 
that which is gone before, is much longer than I 
first designed, yet I shall endeavour to make what 
follows very short; having no view to offer any 
thing that may appear either systematic, or precise, 
but just purpose to throw a few plain simple re- 
marks together as they occur, without much view 
to arrangement or connection ; my aim herein 
being neither to prove, nor to teach, seeing that 
he who will not think for himself, cannot be help- 
ed, but must lie in the ditch ; therefore, I only de- 
sire to excite to a serious consideration of those 
things, respecting which it behoves each of us to be 
in good earnest, seeing that we know not how soon 
time to us may be no longer, when we shall have 
to give an account of the deeds done in the body, 
which account is of no less moment, than that 
which concerns a fearful bondage, or a glorious 
liberty for evermore. 

If ye would enter into life, keep the command- 
ments, which is, that ye believe on the Son, and 
he that hath the Son, hath life ; but if we do not 
keep the commandments, and so have not the Son, 
and know him not unto life, but lie in the death, 



218 



upon which the wrath of God resteth ; oh then! it 
will not serve us for to say, " that the serpent be- 
guiled or deceived me," neither >v ill it do, for to 
say, " that I relied upon others, who have per- 
suaded me,' that forms and shadows (and the like) 
were safe to take up rest in ; and these who should 
have known better than myself, have deceived me, 
and caused me to rest in a form, which I did 
the more securely, because I saw others do the 
same, and therefore I was afraid to strive to 
enter in at the strait gate, where the life and 
substance is, because few I saw that found it;' 
alas ! poor soul, is not that the fear of mau, which 
bringeth a snare? and may it nut be called cruel 
bondage indeed ? 

The sum then of that which I would remind 
all (who talk of emancipation) to consider, is, 
that the true freedom of spirit w hich the Lord 
gives, is to be desired before all earthly liberty; 
not that 1 mean thereby, in any wise, to make 
light of temporal freedom, but, inasmuch as true 
freedom of spirit, is the choicest of all blessings, 
(which also may be regarded as the parent -of 
true temporal freedom,) therefore it has a twofold, 
yea, a tenfold claim upon our tirst consideration ; 
1 mean then simply, that liberty, which no man 
can give, but Christ alone, whose gracious invi- 
tation is, " come unto me, all ye that labour, and 
are heavy laden, and i will give you rest : take 
my yoke upon you, and team of me; fori am 
meek and lowly of heart; and ye shall find rest 



219 



unto your souls, for my yoke is easy, and my 
burthen is light." {Matthew xi. 28 29 30 ) 

Now seeing, in the first place, that the Lord 
saith, " come unto me," would it not be the sorest 
of all bondage, lo have bounds or limits set up 
against our coming unto him, though it should be 
only a bondage to the fear of man ? and how 
much more dangerous still, is that bondage, 
which men desire for themselves, because they feel 
not the weight and burthen thereof, whose con- 
science is not awakened to the danger of resting 
in a form of godliness without the power thereof, 
who have not the true hunger and thirst after the 
living water and the bread which Christ giveth, 
that cometh down from God, out of heaven, which 
nourisheth up the soul unto eternal life ? (John vi ) 
but they that do not so live unto him, not being 
dead with Christ unto the rudiments of the 
world, (Col. ii. 20.) they desire to be in bondage 
thereunto, because that is congenial to the carnal 
mind and will of man. 

Like unto (he Galatiaos, whom the Apostle up- 
braids (even after they had known God), he saith, 
" how turn ye again to the weak and beggarly 
elements w hereunto ye desire again to be in 
bondage ?" and saith, that he was afraid that la- 
bour was bestowed upon them in vain, seeing how 
they turned again into outward things, such as 
the observance of days and times, &c. even like 
as if they had been still under the law, so that he 
saith, " oh foolish Gaiatians! who hath bewitched 



220 



$ T ou r" &c. " are ye so foolish? having began in 
the spirit, are ye now made perfect by the flesh ? 
have ye suffered so many things in vain?" and 
even saith that " whosoever of you are justified 
by the law, ye are fallen from grace : (for we 
through the spirit wait for the hope of right- 
eousness by faith) ;" and they that fall from grace, 
fall from Christ, and such come not unto him, 
(though they profess never so high,) but would 
be justified in outside things, and even desire tt> 
be in bondage thereunto. (See Gal. iii. 1. 3. 4. iv. 9. 
10. 11. v 4. 5 ) 

If any should object, that the apostle was then 
speaking of the law, " which we would by no 
means rest in, although we rest in our own out- 
ward things, which are Christian rudiments, and 
ordinances." 

Answer — that would only make the case still 
worse, (if worse could be,) because then it would 
neither be law nor gospel ; for the gospel is the 
ministration of the spirit, and not an outward, car- 
nal thing, (ii. Cor. iii. 6. 8. 17 &c.) and therefore, 
if a thing be outward and carnal, and not of the 
law, what then can it be, seeing that it cannot 
be of the gospel, which is inward and spiritual? 
must it not then be of human invention, of which 
we are charged to beware? (Coll. ii. 8,) and the 
believer is commanded to live, and walk in the 
spirit, out of which should grow all the fruits of 
righteousness, such should not fulfil the lust of 
the flesh ; and let us mind how the scripture 



221 



warns us to " beware lest any man spoil you 
through philosophy and vain deceit, after the 
tradition of men, after the rudiments of the world 
and not after Christ," &c. and after reasoning 
upon the magnitude of the subject, he saith, 
" wherefore if ye be dead with Christ from the 
rudiments of the world, why, as though living in 
the world, are ye subject to ordinances, (touch 
not, taste not, handle not, which all are to perish 
with the using ;) after the commandments and 
doctrines of men? which things have indeed a 
show of wisdom in will- worship," &c. (Col. ii. 8. 
20. 21.22. 23 J 

And seeing that many parts of the New Testa- 
ment correspond with the above, and that the whole 
book, from Matthew to Revelations, testifies, that 
the gospel is of the grace of God, even a glorious 
free dispensation of light life and power, wherein 
God would teach his people himself, even as it 
is written, that they should be all taught of 
God, that he would put his law, even his holy 
Spirit within them, whereby they might see their 
sins, and their Saviour, who would cleanse the 
inside, and the outside should thereby be clean 
also; agreeably to scripture prophecies in the 
Old Testament, respecting the new covenant, 
which God would make with his people (through 
Christ,) in the last, or gospel days, wherein he 
would pour forth of his spirit upon them, and 
they should prophecy ; and even upon servants 
and handmaids, that all should know him from 

F F 



222 



the least of them unto the gr?atest, and so forgive 
their iniquities, and remember their sins no more ; 
(Jeremiah, xxxi. 31. Hebrews, viiL 8 to 13. Joel, ii. 
Acts, ii.) ; yea, that he would be with them to the 
end of the world. 

And having fulfilled and abolished the law of 
carnal ordinances, he would also confound the 
wisdom of the wise, and bring to nothing the 
understanding of the prudent ones of this world ; 
yea, that he would cause the wisdom of their wise 
ones to perish, that so the Lord might be unto his 
people, their wisdom and righteousness, their sanc- 
tification and redemption, and that his way should 
be a way of holiness, and so plain, that the way- 
faring man, though a fool, should not err therein. 
( Isaiah, xxix. Isaiah, xxxv. i Cor. i.) These 
are great and precious promises ; and, blessed for 
ever be the ever adorable name of Jehovah, a 
remnant, (even at this day J can set to their soal, 
that he is not slack concerning his promise, but 
can say, (because they see, feel, taste and handle,) 
that all may know him from the least unto the 
greatest, if they were but obedient to the teach- 
ings of his grace and believe therein. 

And now, seeing that such heavenly blessings 
&re not only laid up in store for the believer, but 
we are called to come and partake of all spiritual 
blessings in the heavenly places in Christ Jesus, 
(beyond the power of tongue or pen to set forth,) 
I say, seeing that it is even so, would it not be 
a sore and grievous bondage, to be withheld or 



223 

debarred from coming boldly unto the throne of 
grace, that we might obtain mercy and find grace 
to help in time of need ? and would it not be 
unspeakable bondage, to be bound up to apply 
unto man, for that which is to be had immediately 
from God himself? and would not the case be still 
more deplorable, if the men to whom we were bound 
to apply, should persuade us, that such precious 
promises were only in store for themselves, or for 
men of their order, to dispense such portion 
thereof unto others, as they may think fit? and 
would it not be still worse, to be persuaded, not 
to believe that those good things were within our 
reach, which the Lord hath in store for all, from 
the least unto the greatest? and so to be per- 
suaded, that although Christ died, and is risen, 
and is at the right hand of God, for to give re- 
pentance and forgiveness of sins, and yet for us 
to believe that he will not grant it, neither give 
the victory over sin, death, hell and the grave, 
so long as we live, only as we employ or allow 
others to perform some enchantment in our favour, 
which some say must be done, or it will go ill 
with us at the last, even though we read, that we 
are complete in Christ. (Coll xxiii. 10.) 

We are plainly admonished and informed, how 
we may be perfect and entire, wanting nothing ; 
even by abiding in the patience of Christ for the 
trial of our faith ; and if any lack wisdom, let 
him ask of God, that giveth to all men liberally, 
and upbraideth not ; and it shall be given him. 



224 



{James, i.) So there we may see the free portion 
of the believer, and the lot of his inheritance ; 
but who can call it a free gift, while he is so 
afraid to come into the full possession of it, as to 
fear and obey man rather than God ? yea, to fear 
men, who may persuade us that we are not com- 
plete in Christ without them, who look for their 
gain from their quarter, and tell us, " that instead 
of wanting nothing, we should receive nothing 
direct from God himself ; who, instead of giving 
liberally, would give nothing, only as men may 
choose to dispense it unto us for the sake of gain.'* 
Would uot that be grievous and sore bond- 
age indeed ; yea, even worse than the Jews under 
the law, while subject to a dispensation of types 
and figures ? which even the Jews themselves 
looked forward that they should be fulfilled by 
the coming of the Messias, (the substance of all 
figures ;) so they looked, that such a state should 
draw to asi end ; and moreover, they had pro- 
phets which the Lord raised up amongst them 
by his spin*, to whom they often gave heed ; and 
Moses told ihcsii, that the word was very nigh in 
the heart and mouth ; and Jesus told the Jews, 
that Moses wrote of him ; but they could not 
read Moses ivhile their eyes were blinded by the 
god of this world ; and therefore they would 
not receive the Lord when be came unto them, 
(whose heart was far from him,) they being in 
bondage to the tradition of men, whereby they 
rejected the command inent of God, making his 



225 



word of none effect through their tradition. 
{Matthew, xv. 6. Mark, vii. m—l^ 

I am well aware that these remarks may be too 
applicable to different societies of people, at this 
day, and therefore should be very far from say- 
ing, that they do not apply to others beside 
those I now address; but believe, that many 
amongst them who speak much of emancipation, 
still desire to be in bondage of a more serious na- 
ture than even that whereof t lie y complain, who 
desire to be in bondage under the elements and 
rudiments of the world, even to the command- 
ments and tradition of men. 

Would it not be a serious bondage indeed, to 
be brought under the dominion of that same wis- 
dom, policy, and fear of man, .which caused 
the Jews to reject the Saviour,; when he came 
unto them, even while they were waiting for him ? 
who for want of the true fear of God, were 
brought into bondage to the fear and wisdom of 
man, and had got so confident of their law, ordi- 
nances, priests, and temple, that they could not 
bear to be told of any thing beyond them, while 
they claimed, that they held l\ en* charter mime* 
diately from God himself, (who spake it unto 
Moses) and that they themselves were Abraham's 
seed, and never in bondage to any man ; and 
therefore, thought it blasphemy, and heresy, for to 
insist upon any thing higher; so that it was a 
great offence to them to say 44 that they should be 
set free," who answered with derision and con- 



220 



tempt, saying, " we be Abraham's seed, and were 
never in bondage to any man; how sayest thou, 
ye shall be made free? Jesus answered them, 
verily, verily, I <ay unto you, whosoever com- 
mitteth sin, is the servant of sin, but if the Son 
shall make you free, ye shall be free indeed," 
{John fiii.J they would still answer, that Abraham is 
our father ; and so would boast of their being Abra- 
ham's seed, and could count their genealogies, and 
boast of their succession ; and could read, that in 
Abraham's seed all nations were blessed : but 
John told them, that God was able, of the stones, 
to raise up seed unto Abraham ; but they would 
build themselves up by recounting, that the true 
succession had run with them from the creation 
of the world, and from thence concluded, that 
they were not only the oldest, but the only chosen 
people of God, therefore their speech was stout 
against him, because they desired to be in bon- 
dage to the works of the law, which could not 
set them free from sin ; but not knowing the load 
thereof to be grievous, neither being weary there- 
with, and so, as they desired to have their lusts 
spared, so they desired to be in bondage unto 
ceremonies, and unto the elements of men, which 
could never take away sins, nor renew unto 
the righteousness of the faith of Abraham. 

And moreover, they were afraid to look be- 
yond resting in the ceremonies of the law ; 
because (as I observed before) they, being in bon- 
dage to sin, that brought them under bondage 



227 



unto the fear of man, for want of the true fear of 
the Lord, and so they became a prey to their 
covetous priests, and to the wisdom of their wise 
scribes, who would exclaim, (when the blessed 
Saviour brought the offer of salvation to their 
doorj, 44 hath any of the rulers or of the Phari- 
sees believed on him ? but this people who know- 
eth not the law are cursed," (John vii. 48. 49.) 
and thus the poor Jews, were cheated of the 
knowledge of the long looked for Messias, even 
by their covetous priests, and wise scribes, whose 
mind the wisdom, and the god of this world had 
blinded. 

But how very different did it fare with such (even 
among the Jews), as looked for redemption in 
Jerusalem ; who had felt the grievous load of sin, 
and laboured to get a release therefrom, — who had 
found the priests to be all physicians of no value? 
feven though that priesthood had been ordained 
of the Lord, until Christ should come to fulfil, 
and put an end thereunto, by the bringing in of 
a better hope ;) but they that looked for redemp- 
tion in Israel, then or now, cannot rest in any 
created thing (even though it should be as solemn 
as the law, which was ordained of God himself), 
nothing will ever do for to heal the wounded 
conscience soundly, or deliver from the grievous 
load, and burthen of sin, but Christ alone, by 
whom the world was made; even he that opens 
the eye to see what sin, and deceit is, he alone 
it is, who can open the eye that can see the Sa- 



223 



vioiir; and such as see him that way, can say, 
f< come a&d see him that told me all things that 
ever I did, is not this the Christ?" 

Such can receive him whom the wise scribe 
doth not know, though he may range through his 
endless genealogies, and yet see no further, being 
taken in his own craftiness, and tangled in his 
own web, wherein also (if be could), he would 
entangle all that come in his way ; for he doth not 
know, (with all his wisdom,) how weak his web 
is, though all that stand upon solid ground, may 
see it to be light as vanity, and rotten as dirt, even 
as saith the blind man, (whose eyes Jesus had 
opened,) " why herein is a marvellous thing, that 
ye know not whence he is, and yet he hath opened 
mine eyes ; was it ever heard, since the world 
began, that men opened the eyes of one who was 
born blind ?" and he told them, and tells us all, how 
God is to be known, who <fe heareth not sinners, 
but if any man be a worshipper of God, and doth 
his will, him he heareth ;" mind that, (if any man,) 
not if such and such men, or orders of men, but 
if any man be a worshipper of God, and doth 
his will, who saith, that his will is, that neither 
at outward Jerusalem, nor yet at any other high 
place,, but in the spirit and in truth, shall such 
worship the Father, who do his will in time to 
come; even so saith the Son, whom the voice 
from heaven commandeth us to hear. 

And now, after all, it we should.be so far in 
bondage to the precepts and fear of man, as to be 



229 

afraid to hear him that speakeih from heaven, 
because it should not correspond with that which 
the wisdom and will of man had prescribed in 
days of old, though partly for gain, or perad ven- 
ture for some state policy, which might have 
chosen to accommodate its usage to the general cus- 
toms of the people ? and if such things, (being 
corrupt in the formation,) should be thought, not 
only venerable with age, but even sacred on 
account of many ages, and if the people should 
be brought into bondage thereunto, how great is 
that bondage? may we not say, how fearful, if 
it be such as should provoke the Lord to jealousy, 
by the works of men's hands, or the imagination 
of the heart ? 

Would not that be worse, and far more inexcu- 
sable than the Jews, who could not hear, nor 
receive Christ, because of their determined attach- 
ment unto old usages, and to the ceremonies of 
the law, in which they were not only deeply root- 
ed by custom and education, but held it venerable 
and sacred, for the antiquity thereof, aud the many 
shocks which it had sustained ? through all of 
which it was marvellously preserved, as by a 
peculiar hand of providence ; but above all, that 
it was agreed upon all sides, that the law was 
of divine institution, appointment, and authority ; 
and therefore, they could not bear to have it 
changed, though they had loaded it with their 
own traditions, whereunto also thev desired to 
fee in bondage, (as the carnal mind would always 

G Q 



230 



rather have an uneasy conscience amused hy the 
performance of bodily exercise, than to be tho- 
roughly awakened to a sense of how much they 
needed the mediator of a better covenant,) and 
while they were secure in the midst of their sins, 
they believed that their priests could do the need- 
ful for them, if more was needed. 

And thus we may see, that there was great 
allowance to be made for the Jews; yea, and 
great allowance, and forbearauee,was shewn them, 
by Him, who knew the frailty of man, shewing 
adorable compassion, even until he wept over 
them ; yea, and with the hand stretched forth, 
even with many miracles, and wonderful works, 
wrought amongst them, during that day of hea- 
venly visitation ; but the unalterable purpose of 
heaven would not be changed for their sake, 
though they were the seed of Abraham, according 
to the flesh, yet if they rejected his spirit, and 
had not a measure thereof, all availed them 
nothing, for the Lord would have no dead thing, 
and they would not forsake their dead works, to 
serve the living God, who would have gathered 
them into life and peace* from all their dead works, 
but they would not. 

And doth not their sad and deplorable case, 
speak loud as a solemn warning to all? and I 
desire for myself, that I may be instructed there- 
by, for surely, those records, which we may find * 
repeated, in Matthew, Mark, Luke, and John, 
were not barely designed as a history Of such 



231 



marvellous events, merely for the information of a 
few ecclesiastics ; or even as a general account of 
such unparalelled occurrences ; but, as they set 
forth, the power, justice, and mercy of God, do 
they not staud as an awful warning and admoni- 
tion, even unto the ends of the earth? and seeing 
that their case was doleful, how should we escape, 
and shall we not be inexcusable, if we be found 
any ways following their steps, seeing that we 
are left without excuse— inasmuch, as we have 
not only their example as a warning and admo- 
nition, that we fall not after the same example of 
unbelief? but we also profess to believe in Christ, 
who submitted to the law, fulfilled it, and is the 
end thereof, for righteousness, unto the believer ; 
yea, and blotting out the hand writing of the 
ordinances thereof, which was against us, and 
contrary to us, and took it out of the way, nailing 
it to his cross. (Col. ii. 14.) 

And we may see how he reasoned with them 
that believed, and with them who believed not; 
yea, in marvellous condescension, to shew them, 
and us, and all, that they were carnal, and in 
bondage to many things which could not profit; 
and that he wanted only oue thing, which should 
do all for us ; yea, more than we could ask or 
think ; and that is to believe on him, and so walk 
in the spirit, teaching, even by many similitudes 
and parables, to illustrate that one great object 
of eternal salvation, which is himself; for he 
was all, who saith, that God is a spirit, and I 



232 



am the door, the way, the light, the life, the vine, 
the bread, the water, &c. and so he shews, that 
he is one and all unto the believer, whose soul 
is athirst for the living, aud eternal substance. 

In like manner also did the apostles labour to 
direct all to the one thing needful, and to per- 
suade the people, that as many as were baptized 
into Christ, should put on Cbiist; then there was 
nothing to be attributed unto man, whether Jew 
or Greek, bond or free, male or female, but 
Christ is to be all in all, and that nothing should 
avail but the uew creature, which only should be 
accounted the spiritual Israel of God, upon whom 
his peace should rest. {Rom ii. 28. 29. Gal. iii. 27. 
28. 2a and v. 6 and vi. 15. 16. &c) And the 
Apostle chargeth the believers, that "as they receiv- 
ed Christ Jesus the Lord, so to walk iu him, 
and to beware lest any man spoil you through phi- 
losophy and \ain deceit, after the traditiou of 
men, after the rudiments of the *\orld, aud not 
after Christ, (in whom ye are complete," &c.) and 
he chargeth the Galatiaus to " stand fast in the 
liberty wherewith Christ hath made us free, aud 
be not entangled again with the \ oke of bondage 
and we may see how he upbraids them, with de- 
siring to be id bondage to the weak and beggarly 
elements, saying; "oh! foolish Galatians, who 
hath bewitched you, &c are ve so foolish, ha\ing 
beguu in the spirit, are ye now made perfect by 
the flesh? have \e suffered so many things iu 
Tain?" &c. and saitu in chapter iv. 44 but now, after 



233 

that ye have known God, or rather are known of 
God, how (urn ye again to the weak and beggarly 
elements, w hereunto ye desire again to be in bon- 
dage? ye observe days, and months, and times, 
and years: I am afraid of you, lest I have bestow- 
ed upon you labour in vain." &c. 

And shall we not be inexcusable, seeing that we 
have such a cloud of testimonies, (as may he seen 
throughout the new Testament,) unlo the sufficiency 
of the light, the spirit, and grace of God, for to bring 
salvation unto all that believe and are taught 
thereby ? and how shall we escape, if we refuse, or 
neglect so great salvation, and turn aside unto the 
weak and beggarly elements, and desire to be in 
bondage thereunto? even to provoke the Lord to 
jealousy, and to dishonour him by the works of 
men's hands; for he will not give his glory unto 
another ; who would save his people from their 
sins, even by the right hand of his own righteous- 
ness, and not by the might, power, wisdom, or 
works of man, but by his own spirit, would he 
effect the whole effectual work; and wo be to 
the man that should dishonour Him, by saying, 
that the Lord cannot, or will not save me without 
the help or contrivance of another man. 

Would not that be to leave us in sad cruel 
bondage indeed ? even in bondage unto man, 
whose breath is in his nostrils, who is not only 
frail, but changeable r and the Lord saith, cursed 
be the man that trusteth in man, and whose 
heart departeth from the Lord, and he warns us 



234 

to dig deep, and not to build upon any changeable 
thing, that may be shaken, but upon the revela- 
tion of his own eternal spirit; even upon that 
same spirit, which revealed hi hi unto his disciples, 
while the wise men, and the great ones of the 
world, did not know him, (but some said one 
thing, and some another) because they believed 
not in the light, whereby alone, man may see his 
sins, and so come to see him, who giveth power to 
repent and forsake them, yea, to see his Saviour, 
to cleanse, and save front all sin ; and that w as the 
message which the apostles received, " that God 
is light, and m him is no darkness at all." 
(i. John, i.) 

And by that true light, the apostles saw the 
word which was (Void the beginning, from which 
mankind had fallen by transgression ; and as in 
Adam all die, even so in Christ shall all be made 
alive, yea, all that receive the ingrafted word, 
which is able to save the soul, even the word of 
faith, which the apostles preached, (Horn. x. 8.) 
to which Paul directed the men of Athens," that 
they should seek the Lord, if haply they might 
feel after him, and find him, though he be not far 
from every one of usf (Acts. xvii. 27.) and thus 
were they called to seek the Lord, "Who had 
suffered the manners of the nations, and, though 
he had winked at the times of such ignorance, yet 
now commaudeth all men every where to repent ; 
because he hath appointed a day, in the which 
he will judge the world ia righteousness, by 



235 



Jesus Christ f so here we may see. the one word, 
which h° that will judge the work], hath set up, 
over the many words of men, and the one way of 
holiness, over the many ways which never can 
make holy ; and the one manner, over the many 
mariners of the nations, which followed their own 
ways ; for now he would only have the one way 
of holiness, even the way of the one living and true 
God, who is a spirit ; and would have men to walk 
in him, who will come to judge all the works of the 
flesh, and will of man ; that so his own kingdom, 
(which is free and spiritual,) may come, that the 
will of God, who is a spirit, may be done on earth, 
as it is done in heaven, who alone hath the one 
bread, which cometh down from him out of 
heaven, and nourisheth the soul unto everlasting 
life 

And seeing:, that such is the lot of our inheri- 
tance, and the way which our Lord Jesus Christ, 
hath cast up, even a new and living way, and 
the good old way, which was before Abraham ; 
for Jesus saith, before Abraham was, I am ; and he 
saith, I am the way, and the truth, and the life, and no 
man cometh unto the Father but by me; and now, 
would it not be grievous, and sore bondage in- 
deed, to be afraid to trust him, because men 
should say, that they are the way, and none can 
go without them ? so now, here is the strife, man 
saith I am the way to Christ, but Jesus saith, I 
am the way, and the door, and so saith his apos- 
tles, who would not be brought into bondage, to 



236 



any man, and warned the people, to stand fast 
in the liberty wherewith Christ hath made us 
free, that they be not entangled again with the 
yoke of bondage, saying (in another place,) 44 ye 
have not received the spirit of bondage again 
to fear, but ye have received the spirit of adoption, 
whereby we cry, Abba, Father " {Rom. viii.) 

We do not find the Jews charged with a want 
of belief, that the Messiah should come, and ful- 
fil all things, nay, it even appears, that he was the 
very object of their expectation, and their hope; 
and yet when he came, they were in such sore 
bondage, to their sins, their wisdom, and their 
priests, yea, and to their many traditions, whereby 
they made the commandment of God of none 
effect. {Mat. xv. Mark vii ) that they rejected 
him, and could not receive him in the way of his 
coming ; yea, and although they still profess to be- 
lieve that he will yet come, and be their Saviour, 
yet we justly fear, that they want the living faith 
in him, because they did not know him for them- 
selves when he came, having their depen dance 
placed upon their divines and wise men, and so were 
in bondage uuto those who deceived them. And 
now we say that their faith is without effect, 
because they did not believe in the works, which 
he wrought upon earth, therefore their faith avails 
them nothing, though they should fully believe 
all that is written of him and of his coming, yea, 
aud all that he should do for sinners, in this 
world, and in the world to come. 



237 



Now while we bewail the sad state of the Jews* 
•we have great cause to look at our own condition ; 
and if we should be afraid to examine, and see 
for ourselves, (whether his great work of sanctifi- 
cation i&going forward in us,) and any ways depend 
upon man, so as to become slothful or careless 
about the real foundation of our standing, such 
bondage may be worse, (if worse could be,) and 
more dangerous, than even the Jews' condition 
was ; and what would make it still more awful, 
would be, to get satisfied, on account of seeing a 
great multitude going the same road, seeing that 
our Saviour saith, that many go in the broad 
way ; and the Jews told the apostle, that his 
sect was every where spoken against; and we 
may see how pressingly we are admonished in 
ii. Cor. xiii. 5. to examine what is within us, lest we 
be deceived, even " to examine ourselves, whether 
we be in the faith ; prove your own selves ; know ye 
Dot your ownselves, how that Jesus Christ is in 
you, except ye be reprobates ?" and Rom, x, shew- 
eth what the righteousuess which is of faith saith, 
" what saith it? the word is nigh thee, even in 
thy mouth, and in thy heart ; that is, the word of 
faith, which we preach ; " and now after all, if we 
should be so in bondage to the fear of man, as 
to be afraid to examine for ourselves, would such 
be doers of the ingrafted word, though they may 
be hearers, deceiving their own selves, by depend- 
ing implicitly upon what others should say or do 
for us ? was not that a cause why the Jews did 

H H 



238 



Dot know or believe the Saviour ? and if we should 
follow their steps, may not our case be dange- 
rous as theirs was, while we cannot plead the 
same excuse as they, who were under the old 
priesthood, where the lips of the priest was to 
preserve their knowledge; and they would say, 
" when the Messias cometb, which is called Christ, 
he will tell us all things? and now that he is 
come, are we afraid to receive him, or to believe 
the works which he doth in the world? 

Are we so in bondage to the fear, and to the 
precepts and traditions of men, as'inot to trust 
Him, who would shew us all things, and bring all 
to our remembrance? or suffice it to say, that he 
would shew us the one thing needful, even the 
unspeakable gift of God ; and yet if we do not 
thus receive him, who stands at the door, and 
knocks, who alone can cast out the man of sin* 
and set us free therefrom, and deliver from all 
unrighteousness; but if we refuse him in spirit, as 
the Jews did, and know him not here, what 
ground have we to hope that he would own us 
hereafer, who saith, " depart from me, ye that 
work iniquity, I never knew you ? n and he saith, 
" if L wash thee not, thou hast no part with me," 
and the scripture speaks of his " taking veugeance 
on, them that know not God, and that obey not the 
gospel," which gospel is of the grace of Gad, yea, 
the power of God unto salvation, commended to 
every ones conscience, even to the word nigh 
in the heart, yea, of the word, or new covenant, 



239 



wherein all should know him, from the least to 
the greatest ; but alas ! for such as are afraid to 
believe in the power and efficacy of that covenant, 
wherein alone the overcoming can be sure ; if 
therefore, they should be found among the fear- 
ful and unbelieving, which are also called abo- 
minable, and if the Lord wash and cleanse us 
not, we shall be filthy still ? and such have no 
part with him ; and if he redeem us not from ini- 
quity while here, shall we not be the servants of 
sin, whom We may call workers of iniquity at 
the last day? and if we continue in unbelief, it 
will not excuse us, for to say, that man told me 
I should do many things, and I feared to disobey 
him; and I feared also to rely upon, and do the 
one thing needful ; even to depend upon the 
light and grace of God, because I felt so little of 
it in myself. 

Alas! poor soul, is not that unbelief? is it not 
to fear, and obey man, rather than God? (who 
likens his grace, to a grain of mustard seed, or a 
little leavenj was it not so with the Jews, who 
thought s^fer to place depend ance upon man, and 
to follow him into many acts of bodily exercise, 
than wholly to confide in Christ, because he came 
in a way that appeared so mean and lowly in the 
eye of man's wisdom? and so it is that his grace 
is slighted or overlooked (through utibelief,) even 
by many who speak great swelling words, and 
make a high profession of their faith and belief, 
in what the Lord Jesus Christ suffered and did 



240 

for us upon the cross, and of his mediation now, 
and forever; which would be a blessed faith 
indeed, if people did believe as they say, (and ima- 
gine), but let no man deceive himself, for God will 
not be mocked (with an empty, high profession) 
who commands us to try, and prove our ownselves 
whether we be in the faith ; let us then deal ho- 
nestly by our own souls, seeing that we are refer- 
red to the spirit of Christ in us, which alone should 
make us free, and therefore let ns examine, 
whether we be in the faith which gives the vh> 
tory ? or whether we still desire to be in bondage 
to the beggarly elements, rudiments, and tradi- 
tions of men, which cannot profit, and, which are 
set forth throughout the New Testament, as two 
opposite states ? and therefore, if we be in the 
faith, must we not believe in Christ, so as to know 
him for ourselves, seeing that vengeance awaits 
such as know him not ? (ii. Thes i. 8 ) 

And if we so believe, must we not see, in the first 
place, (by his light and grace,) the exceeding 
sinfulness of sin, and deceit of the heart, and 
believe in the mighty power of that little grain, 
to bruise the kingdom of sin and Satan in us, yea, 
to know the power of his cross, to crucify that in 
us, which crucified him, and finally, to have that 
raised into heavenly dominion, which prevails 
with God unto our justification, whereby we 
rnight say at seasons, from a living sense, " thanks 
be unto God, who giveth us the victory!" but if 
we know nothing of this, only as we may 



241 



read, (or as others should tell us,) how then could 
we say, (hat we had a grain of liiiflg faith ? 

What will it avail us, to profess or talk of all 
that ever the Lord Jesus Christ did for us, or 
what he will do hereafter, if we believe not, or 
know not what he is, and what he would now do 
for us ? oh! this now, what doth it mean ? was 
it not there the Jews lost it, who spoke so pre- 
cisely of what went before, and what they expected 
hereafter? oh! this word, now, how important! 
doth not the scripture say, that now is the ac- 
cepted time? and again, to-day, to-day, if ye 
will hear his voice, harden not your hearts? but 
alas ! how should we hear his voice, if we do 
not believe that such a voice is to be heard, but 
say, that now we must hear men, and that we 
should be afraid to trust the gift of God, even 
though we have his assurance, who saiih, " hear, 
and your soul shall live ; and I will make an 
everlasting covenant with you ?•' is not that the 
new covenant, even the law written in the heart, 
which we are to take heed unto? and is not that 
the covenant, which David in the Psalms, and the 
prophets foretold, should be given for a light to 
enlighten the Gentiles, yea, even God's salvation 
to the ends of the earth ? is not that the unspeak- 
able gift, which comes by Jesus Christ, which 
might well be called, glad tidings of great joy to 
all people? but what vshall ] say of Him, the one 
offering, (which fulfils all offerings,) even offered 
up by himself? who remains for ever the Oi,e high- 



242 



priest, shepherd, and bishop of souls, who would 
have us to choose that one thing needful, which 
fulfils and ends the many things, the gracious offer 
of which, if we should reject, and choose the 
many things, as the Jews did ; how then could 
we say that we receive Christ, and trust in him, 
if we cannot receive him as our all, and trust him 
for all, but should rather depend upon some great 
ones like the princes of this world ; and desire to 
he in bondage to their councils, their rudiments, 
and traditions ? 

Would not that be going back to morebeggarfy 
rags than the people of Israel would be covered 
withal, against whom the wo was pronounced, 
because they took counsel, but not of me, and that 
cover with a covering, but not of my spirit, saith 
the Lord ; cau ye read Isaiah, xxx. ? there we 
may see the portion which such procure for them- 
selves; but the Lord would not have it so, who 
saith, " thus saith the Lord thy Redeemer, the 
Holy One of Israel, I am the Lord thy God, 
which teacheth thee to profit, which leadeth thee 
by the way that thou shouldst go ; oh, that thou 
hadst hearkened to my commandments! then had 
thy peace been as a river, and thy righteousness 
as the waves of the sea." (Isaiah, xlviii.) 

Objection — Some may say, that it is in order to 
bring me to Christ, that I depend implicitly upon 
men, and do so many things, as they may prescribe, 
and therefore, I should rather be commended 
for desiring to be in bondage thereunto. 



243 



Answer — Alas! what a pitiful shift would that 
be, whereby thou may miss of the gracious dealing 
of the Lord with thy own soul ; who would shew 
mercy in the day of distress, if thou couldst look 
to none but him alone ; but how should it provoke 
him to behold his creature, removing the heart so 
far from him, as to apply to his fellow mortal for 
a plaster to cure a wounded conscience, rather 
than confide in the Lord, who alone can deal 
soundly with the corruption thereof? which, if 
it should provoke divine justice, to give us over 
to a state of carual security, so as to be unsoundly 
healed, by such as might cry, peace, peace, before 
we knew true peace with him who is the judge 
of quick and dead; alas! what greater curse 
could overtake us? does not the Lord require 
faith in himself? and wilt thou say, that I cannot 
confide in and follow him, until I first believe man, 
and know from him, whether it would be safe for 
me to trust the Lord alone, and to do the one 
thing which 1 ought to do, and to leave undone 
the many things which 1 ought not to do, seeing 
that is not the custom of the people? 

Can any say, that they are true believers in 
Christ, (and that he hath made them free,) while 
they trust in man, and are in bondage to the fear 
of man ? seeing that the Lord saith, " cursed be 
the man that trusteth in man and now, where- 
fore trust they in man ? is it not because the men 
in whom they trust, have been set up and upheld 
t>y such as are of high repute amongst men, and 



244 



have great interest, and a great name in the 
world, and have long been shaking hands with 
sneh as have drank deep of the filthy intrigue, 
and foul deceit, which hath bt en practised by 
many of the great men of the earth, who account 
the proud happy ? &c. and if any should desire 
to hear such, and be in bondage to their mauy 
inventions, rather than rely wholly upon the grace 
of our Lord and Saviour Jesus Christ, for teaching* 
and salvation, (which the Scripture saith, is all- 
sufficient,) can such say, that Christ hath made 
them free indeed ? 

And if they say, that they depend not upon 
men, because they are highly esteemed, but be- 
cause Christ is revealed in them by his spirit, I 
would ask them again, whether that assertion does 
not refute itself? yea, would it not be to make 
God a respecter of persons, (who, Peter saith, is 
no respecter of persons,) and why not give his 
holy spitit as freely to the poor and lowly of this 
world, as to the princes thereof, even such as 
legates, delegates, or cardinals? &c. and is it 
because that such are set up and promoted by 
men, great of flesh, and of high account in the 
w orld, that therefore God should give of his spirit 
unto them above others? did he not sav, that 
flesh and blood hath not revealed it, but the 
spirit ? &c. and he saith, it is the spirit that quick- 
eneth, the flesh profiieth nothing ; and wherein 
lieth the difference between those great ones, and 
the poor of this world, except in that which ap- 



245 



pertains to. the flesh r and therefore, why may not 
the holy spirit be poured forth as freely upon any 
of your selves, as upon those great Hobbies, 
unless ye deny the attribute of God ? and is it 
not his peculiar attribute, that he is, a. id that he 
is no respecter of persons? and, k * though heaven 
be his throne, and the earth his foot -stool, vet. 
to that man will he look, even to him that, is 
poor, and of a contrite spirit, and treuibleth at his 
word,'" (Isaiah Ixvi) before whom the uarions are 
but as a drop of a bucket; but have not those great 
ones, (to whom the people desire to be in 
bondage) taught them in effect, these many ages, 
that with God there is respect of persons? 
and so, bj their works, if not in word, deny t hat 
attribute of God, while they darken and confuse 
the people with strange whimsies of his attributes? 
and do they not require them to believe things 
concerning the secrets which belong to Goo; 
which cannot be made out by scripture, and would 
be high presumption, for any mortal to attempt 
to define ? whereby they have wofully corrupted 
from the simplicity which is in Christ, and be- 
wildered such as desire to be in bondage to their 
many inventions? but whether they affect such 
great insight into the secret things, which belong to 
God alone, in order to make the world believe 
themselves to be some srreat ones above other 
men ? or whether they do it, in order to amuse the 
people from contemplating the attributes of God 
(unto his glory,) that so they may bnng them into 



246 

bondage ; and a main attribute is, that with him 
there is no respect of persons, yet, which of these 
reasons may be the cause why they pervert the 
right way of the Lord, I must leave ? 

Let none say to these things, that they know 
not how to do better, but let them rather acknow- 
ledge, that they knew better, but would not do it; 
for the days of that ignorance, should ere now be 
by past and gone, wherein men would dare to 
say, that the Lord will respect any man, and re- 
veal his mind and will unto him, because of his 
earthly wisdom, learning, pomp, or state; or be- 
cause that he is highly esteemed amongst men, 
and chosen by the great ones of the world, who 
would have their portion in this life ; how horri- 
ble would such a thought be, as if the Lord was 
no longer Almighty, but that men should steal 
away amain part of his heavenly prerogative, and 
all disposing power upon earth? but that is a 
subject that I may touch but slightly, seeing that 
I could not do it justice, as this generation would 
not bear it, if I should but lay a finger, to touch 
that horrible and noisome thing, whereby the Lord 
hath been dishonoured, by the wise and high ones 
of this world, professing to reveal his secrets, as 
if they held a charter, to make merchandize of the 
mind and will of Heaven. 

And let none say, that they cannot tell what 
this means, for who is there now, that have even 
heard of the name, and of the fame, of our Lord 
and his apostles, how that he, who made himself 



247 



of no reputatiou, and his followers, who followed 
his steps, who, though being poor, yet made many 
rich in heavenly treasure? I say, let the simplest 
individual that has heard tell of them, and also of 
many great learned rich rabbies, (unto whom the 
people desire to be in bondage), only compare 
such, with the servants of Jesus Christ, and give 
it one honest thought as in the sight of God ; 
and then, no matter how simple, if the heart 
can draw an honest breath, it may discern, 
whether the modern Rabbies are now the same? 
is even their wisdom the same ? have they got 
it from God, as the Apostles did ? and their light, 
life, and glory, is it all heavenly ? or do they 
now look for respect, reverence, or preferment 
amongst men ? or is their treasure in heaven now, 
as it was with the saints of old, whose hands minis- 
tered to their temporal necessities, and having 
food and raiment, were therewith content ? 

And do they now labour (as the apostles did,) 
to turn the people only to the one thing needful, 
even to Christ in spirit, which Peter saith, is the 
only sure foundation, which God had laid, as a 
living stone, elect and precious, chosen of God, 
but disallowed indeed of men, (\. Peler ii.) so 
there we may see, that the Lord hath reserved 
the choice unto himself alone, and hath chosen 
the Son, and given him freely, that as many as re- 
ceive him should become his children ; who are 
born, not of flesh and blood, nor of the will or 
wisdom of man, but of God ; but man doth indeed 
disallow that heavenly stone, because they know 



248 



him not, fV r he was (and is) the stone, which the 
wise master bii lders disallow unto this day, be- 
( aus- tJ v y would make their own choice in their 
own wills, who are born of flesh and blood and of 
th will of ina'i. 

And whop ihey n a ] e thfir choice in tie will of 
ma *, do they npt belie the Lord, and say, that 
the ehoire is made according to his w 11, even 
while they disallow indeed, the thing that is ehoseu, 
precious, and well -pleasing in his sight, and make 
their choice in their own will, and say it is the 
will of God? which is a marvellous, thing, that 
ever men should belie the Lord in such strange mea- 
sure, as to set up in Ins own name, an earthly carnal 
succession, of great, monstrous, lordly princes, 
full of intrigue and subtlety, as the princes of this 
world, (whose ways shew, that they are after the. 
flesh and the will of man.) whom they now call di- 
vines, great prelates, and Lords spiritual, &c. who 
might more fitly be called, Lords carnal, seeing 
that their ways and their pomp, are all clean con- 
trary to the fruits of the spirit of Christ, (or the 
example which himself, and his followers left), 
yea, such as he never set up, being worse, and 
more outward and carnal thau the Jews, who 
boasted that they were the chosen of God, because 
he chose the seed of Abraham, and such they 
said they were, though in the will of the flesh, 
and of man, who knew not that the Lord sees not 
as man sees, he looks at the heart ; and Jesus 
told them, that they only were Abraham s children 



249 



who did the works of Abraham; and John 
saith, that God is ableof the stones to raise upchild* 
ren unto Abraham ; and Abraham believed God 
and followed him, not knowing whither he went; 
and his faith is accounted fur righteousness, ("let 
us mind that,) for so must all his seed do, who do 
his works, and are of the true faith, they must 
believe God and follow him In spirit, (and not 
man, who knoweth not whither he goeth,) if ever 
they know the Son, to make them free indeed. 

If the Jews, who were under the law of types, 
figures, and carnal ordinances, (even while they 
sat in Moses' seat,) were so severely rebuked, for 
claiming any thing, merely as the successors, or 
as the offspring of Abraham, bow then should 
we escape, who profess the gospel, (which is the 
life and substance,) if we should fall into as gross, 
carnal, and outward notions of Christ's kingdom 
and government, as the Jews did in that day of 
great degeneracy, wherein the measure of their 
iniquity (as a nation) was filling up, and the last 
offers of mercy rejected by many of them ? and it 
is remarkable, that one of ihe most tremendous 
charges which was set forth against them, even 
in that day, as we may read in Matthew, xxiii. &c. 
was, their dependance upon, and observance of 
many outward and legal rites and ceremonies, 
in which they rested, while they passed over the 
great work of the mercy and judgment of the 
spirit or grace of God in their own hearts, which 
would have brought forth fruits of mercy and 



250 



truth in their lives ; for the neglect of which, the 
Lord reproved and warned them many ways, not 
only by similitudes and parables, but more direct 
and pointedly, calling them hypocrites, saying, 
" thou blind Pharisee! cleanse first that which is 
within, that the outside may be clean also f and, 
" the good man out of the good treasure of the 
heart bringeth forth good things," &c. shewing, 
that none is good but what is of his own good 
spirit ; and that therein, and not in man's will or 
ordination, should stand his choice and election 
forever, whereby an entrance should be minis- 
tered into the heavenly kingdom, as we may see 
plentifully treated of in the New Testament, which 
is written for our learning and admonition ; so 
that we are left without excuse, and great will be 
our condemnation, if we refuse his own free spirit, 
and desire to be in bondage to the many things 
which cannot profit, but may rather provoke the 
Lord, to withhold the light of his countenance 
from us, yea, to give some over to those things 
which they desire to serve and rest in, even to 
follow the works of their own hands, and the 
imagination of the heart. 

Now if any say, (as likely they will,) that we 
read and understand these things very different; 
yea, I know furthermore, that 1 have nothing to 
expect (from the self secure ones,) better than 
reproach and revilings, which I am prepared to 
receive, so as to be no ways thoughtful on my 
own account what I shall meet with, if I could, 



251 



(even though very feebly,) reach forth a little to the 
hungry soul, to whom every bitter thing is sweet, 
if I may thus express something of that yearning of 
soul, which I ofteu feel for the simple-hearted, with 
desires, that the Lord may enlarge them into a 
heavenly sense of his willingness to do all their 
woiks in them and for them ; and in throwing out 
these hints, I have no view to teach others, believ- 
ing, that it is the Lord aloue, (by his conviction 
in the conscience,) that can teach his people to 
profit, and lead them in the way that they should 
go, so that all 1 aim at, (as I said before,) is, to 
stir up the mind to a solemn examination of the 
grouud of their standing, and the foundation on 
which they build ; that they may consider in time, 
what they have been doing with their Lord's gifts, 
and whether they are prizing his mercies ; seeing 
that it is an unspeakable mercy, that every one 
hath received a gift from God, according to 
their measure, and he requires that we should 
occupy therewith ; which if we neglect, it will 
not do, to say, that that gift appeared to me so 
small and feeble, (and my temptations and pro- 
pensity to evil so powerful,) that I could not 
depend upon it, and therefore, " I have been 
doing many things as men instructed me, an of as 
I saw others, whom I thought wiser than myself, 
approve." 

Come then, and stand upon thy feet, and 
answer; hast thou been busied hilher and thither 
with many things, so as to slight or pass over the 



252 



one thine: 'needful ? and hast thou been in bondage 
to many dead words, so as to overlook the one 
living word, nigh in the heart, which would also 
give a true word in the mouth ? and hast thou 
been in bondage to many meats, drinks, days, 
times, and divers washings, which hath caused 
thee to overlook the light and the day of Chiist 
in thy soul, even that day which the Lord doth 
bless, which Abraham rejoiced to see, even the 
true light that lighteth every man that cometh 
into the world, which giveth life unto the world, 
yea, the living food, that nourisheth the soul unto 
everlasting life, from him, who hath the living 
water, that whoso drinketh, thirst no more, but 
know it to be in them, a well, springing up unto 
eternal life? in a word, hast thou been in bondage 
to many men and their ways, so as to overlook 
Christ Jesus, the heavenly man, the Lord from 
heaven, the quickening spirit, who is the one 
way to the Father, whom, though many call him 
Lord! Lord! and think to be heard for their 
much speaking, yet they do not his will, neither 
know his will, nor who he is? and he saith, that 
such he will not own ; and how could they know 
him, who believe not that he is to be known, only 
as men reveal him, seeing that he himself saith, 
that no man knoweth him but as he is revealed 
by the spirit? and now, whether is it safer to 
believe and obey God or man, judge ye ? that is 
the whole conclusion of the matter, it is all that 
I want lo have considered. 



253 



All that I have been saying, or would say, hangs 
Upon this one word, even whether we should be- 
lieve God, or man ? and if we believe God, we 
must believe, that none can know him, but those 
to whom he doth reveal himself; and if any say 
that " these are hard sayings, or how can these 
things be?" let such know, that they will ever ap- 
pear hard indeed, unto all that desire to be in 
bondage unto man ; and let them beware lest they 
be in bondage unto sin ; for this know, that none can 
even reveal thy sin unto thee, (or shew thee what 
is sin,,) but him alone, that would reveal the Sa- 
viour; so, there is the first step into the narrow 
way, which leadeth unto life, even to see thy sins, 
which God alone can shew, and set in order be- 
fore thee ; and it is he alone that can open thine 
eyes, to look upon him whom thou hast pierced, 
that so thou mayest see thy Saviour, who saith (in 
adorable compassion,) "look unto me, and be ye 
saved, all the ends of the earth, for I am God, 
and there is none else." 

Oli ! ye high professors, are ye so in bondage 
to the fear of man, as to be afraid to come unto 
Him, that he might set you free indeed ? do ye 
think that a dangerous principle, tending to per- 
plexity and distraction ? Alas ! would it not be 
far more dangerous, to be lulled asleep in a state 
of carnal ease and security, (though in a specious 
profession,) and desire to be in bondage to that, 
which cries peace, peace, unto the old man, and 
all his wares, which is sure to bring distraction 

K K 



254 



and perplexity in the end, if his goods be not 
spoiled ? ah ! saith my soul, that it may not (at 
last) be said unto you, that ye would not have his 
goods spoiled, nor his peace broken, even though 
it should be to make room for the babe immortal 
in the secret of the soul. 

Would it not be a grievous event, if ihe free 
spirit of our Lord Jesus Christ, (in the day of his 
great mercy to your souls,) should meet with no 
better reception from some of you, than he did 
from the Jews, in that glorious day of his perso- 
nal manifestation unto Israel, when, though he 
walked among men, yet not many of the great 
and wise ones of the world would receive him ? 
for they could not bear the plainness and simpli- 
city of his appearance, which we may the less won- 
der at, when we reflect, that he was the truth, and 
they were in the deceit, looking for some great 
thing, according to outward appearance, and so 
they overlooked him, that is the truth, though he 
had charged them, and wa-rneth us all, not to 
judge according to the appearance, but to judge 
righteous judgment, which, had they done, they 
should not have despised him because of the 
meanness of his bodily appearance, which was 
formed to confound the wisdom that could look no 
further than the outward appearance, which should 
be a solemn lesson nnto us all, to beware of 
slighting or overlooking his grace, or good spirit, 
because of the smallness or weakness of its ap- 
pearance, (according to our carnal apprehension,) 



255 

but if it be a righteous thing, and reproves all de- 
ceit and unrighteousness, then let us receive it 
and we receive righteous judgment, but if it can 
spare one lust or false deceitful thing, away with 
it, as beinopthe devil ; for that was the way where- 
in the Lord desired the people to prove himself 
(saying, which of you convinceth me of sin,) when 
in marvellous adorable condescension, he walked 
amongst them, saying, that except they repent 
they should perish, and if they could not believe 
him, he bids them believe his works; now if any 
who desire to be in bondage unto man, should 
say, that nevertheless we do not slight or reject 
the gift of God's grace in the soul, though we 
should prefer man's teaching, let such a one ask 
himself again, does he indeed believe it to be the 
gift of God? hath it been prized and esteemed as 
such ? has it been received and believed in as bis 
gift, and suffered to operate, so as to do the 
works that none other but the Lord alone could 
do ? if not, let no man deceive himself, for if the 
Lord be God, he must be glorified as God, and if 
Baal (or man and his works) be God, such as 
serve them, serve not the Lord Jesus Christ 

If any should think this a dangerous principle, 
tending to perplexity and distraction, and say, 
that they can neither read, nor consider things in 
the manner herein set forth ; I would only say unto 
such, canst thou read and consider freely, (as in 
the fear of God alone) without being in bondage 
to the fear of any man ; then read what scrip- 



256 



ture thou pleased), in singleness of heart unto the 
Lord alone, without adding or diminishing ; and 
read the book of thy own conscience, with the 
light which the Lord doth give, that so thou may- 
est know thy own state and condition, and the 
will of God concerning thee ; as Paul directed 
the men of Alliens, " that they should seek the 
Lord, if haply they might feel after him, and find 
him, though he be not far from every one of us ; 
for in him we live, move, and have our being ; and 
though he winked at the times of ignorance, 
yet now commandelh all men every where to repent," 
{Acts xvii.) and if thou thus read and consider, with 
the honest and good heart, which can say availing- 
ly, " God be merciful to me, a sinner," then should 
I wish thee good speed with all my heart ; and 
therein alone, should esteem it a favour, to be 
counted worthy to have fellowship with all who 
thus love the Lord Jesus Christ in sincerity, because 
he first loved us, and shewed us our sins, and 
calls us unto himself, the only Saviour; and this I 
have further to say unto thee, that if ever thou 
comest thus in spirit and in truth, to read the won- 
derful things of his law written in thy heart, ( ac- 
cording to scripture testimony,) as thou waitest 
upon the Lord in faith and patience, all his appoint- 
ed time, thou mayst read what is that good, 
acceptable, and perfect will of God concerning 
thee. 

And then thou wilt know, if thou shouldst see 
these lines, that they are according to truth, and 



257 

far from being too harsh or severe, but might 
rather say, {hat it is a very small part of what 
might be said, and that herein 1 have dealt gently 
as with a child ; and although there are here many 
words, the whole amounts to little more than a 
gentle call, to come and see, or to come taste 
and see how r good the Lord is ; and be not there- 
fore mockers, lest your bands be made strong, 
but look away for a moment from your mountain, 
even from the height of your high profession, and 
hear what a poor woman saith, who left her wa- 
terpoi, and went into the city, saying, " come, see 
a man that told me all things that ever] did, is not 
this the Christ ?" yea rather, let us take example by 
the noble Samaritans, who neither thought mean- 
ly of her as a messenger, nor yet of Jesus, (who sat 
wearied at the well) but said unto the woman, 
" now we believe, not because of thy saying; for 
we have heard him ourselves, and know that this 
is indeed the Christ, the Saviour of the world, 7 ' 
(John iv.) oh! blessed knowledge, oh! happy 
experience ; to have the conscience opened to see 
all the sins that ever we did, and to see the gift 
of repentance, and the blood of sprinkling, (which 
speaketh better things than that of Abel,) to sprinkle 
the conscience from dead works, to serve the 
living God ; and is it not a very small tiling to say, 
come and see? and to say, is there any other way 
for to see what the Lord Jesus did, and is doing, 
and will do? and so to ascribe honour, and glory 
unto him that would wash us from our sins ia 



258 



his own blood, and so make us free indeed, yea, 
unto the Lamb that was slain, and sitteth upon the 
throne, who is worthy for evermore. 

, If ever ye come to see things as they really are, 
}e would then see, that it is very little indeed, 
that I can now write, because ye could not bear 
it, therefore I have dealt gently, according as ye 
might bear; seeing that if I should say but little 
of what I have seen and felt, ye could not bear it ; 
if y e should only be told, that your mountain, 
even the height of all your profession, is in bon- 
dage, with all the children of every outside wor- 
ship, (of what society soever,) for now there is 
none free, but such as are of Jerusalem, which is 
from above, where God is worshipped in the spirit 
and in truth ; and now who could bear to be told of 
the Lords controversy with all their outside 
things, which hath been devised to cloak up sin, 
w hereby his name hath been dishonoured, and upon 
which his plagues are to be poured forth, yea, upon 
all that appertains to mystery Babylon, in what- 
ever people or society ? that which hath been erect- 
ed, and set up by man, in the serpent's wisdom, 
for filthy lucre sake, which brought death, dark- 
ness, and bondage, over the nations, and dishonour 
unto the ever adorable name of Christ, is to be 
cast into the lake of the wrath of God, yea, all of 
man's work in religion, is to be broken up root 
and branch, that the Lord alone may be exalted 
in judgment, and God, that is holy, may be sanc- 
titied in righteousness ; (and who now can bear to 



259 



have this fully spoken to,) whose voire from heaven 
calls unto his people, to come out of Babylon, that 
they partake not of her sins, and that they receive not 
of her plagues, (Rev. xviii.) yea, so would behave 
them redeemed out of that state, which leads into 
the lake of his w rath, and that they might be pre- 
pared, to partake of the ocean of his love. 

Oh, adorable love ! that loved us before we loved 
Him, and would have all to come unto himself in 
the day of their souls visitation, even as in the day of 
his personal appearance upon earth, when he said 
unto those Jews which believed on him, " if ye 
continue in my word, then are ye my disciples 
indeed; and ye shall know the truth, and the 
truth shall make you free. They answered him, 
we be Abraham's seed, and were never in bon- 
dage to any man ; how sayest thou, ye shall be 
made free? Jesns answered them, verily, verily, I 
say unto you, whosoever committeth sin is the 
servant of sin ; and the servant abideth not in the 
house for ever; but the Son abideth ever ; if the 
Son therefore shall make you free, ye shall be free 
indeed :" (John viii. 31. 82 33. 34. 35. 36 J thus 
shewing by the most conclusive comparison, that 
no title, grant, or succession, ever did, nor 
ever would, give any claim or right to the divine 
inheritance, further than as they were made free 
from sin, which the Lord alone can do ; who 
hath said, that sin should inevitably exclude from 
his favour, yea, even as he saith, " verily, verily, 
whosoever committeth sin, is the servant of sin; 



260 



and the servant ahideih not in the house for ever," 
(mark thatj " bnt the Son abideth ever." 

And now if we cannot see this, it is because we 
wiliViily close our eyes, seeing how the Lord con- 
descended to reason with those Jews, who claimed 
something to themselves on account of the so- 
lemnity and sanetiiy of the law, and the promises 
of God made unto their fathers, saving ** we 
know that God spake unto Moses;"' (whose child- 
ren and successors they were,) but the Lord so 
severely struck at their rotten, blasphemous confi- 
dence, that he saith, " I know that ye are Abra- 
ham's seed," (and they were zealous of the law, ) 
yet, " ye are of your father, the devil, because his 
Justs ye do ;" and seeing, that none can set us free 
from his lusts, but Christ alone, would it not be 
as dangerous now, to slight or reject his free spirit, 
and depend upon any man or tiling, as it was for 
them to have slighted his appearance, in the 
body, by their attachment to old outside things? 
and now, is it not his gracious language unto all 
who believe in his coming in the spirit, that, if 
they continue therein, (according to his promise,) 
they should be made free? and can any say that 
they have faith in Christ, who do not believe in 
the promise of the pouring forth of his spirit 
upon all flesh, (or upon mankind, without distinc- 
tion or respect of persons,) which was an especial 
effect of his coming? and if any believe not in 
the effect of his coming, how can they say, that 
they believe in Christ? wonfd not that belike 



201 

saying, I believe, and yet I believe nothing ? seeing 
that Jesns saith, " it is the spirit that qnickeneth, 
the flesh profiteth nothing " (John vi: 63.)* 

I am the more earnest about this particular, 
because that it is very easy for a great multitude 
to say, " we believe yea, and to do many 
things, for even Herod heard John gladly, and 
did many things, and expressed a great desire to 
. see Christ ; but what then? he would not part 
with his beloved sins, and so set all at nought ; 
and now, many are saying a deal about faith in 
Christ, yea, and doing many things, but it is 
quite another matter for us to believe that Christ 
is what he is, for that is his name, even as the 
Lord who changeth not, said unto Moses, when 
he appeared to redeem Israel out of Egypt's 
bondage, he said unto them through Moses, " I am, 
that I am, this is my name ;" (but Pharaoh knew 

* As for any who uow claim a line of succession from the Apostles, 
though according to men, who are after the flesh, desiring to 
bring the people into such bondage, as to bow down to the abomi- 
nation of their fictitious genealogies and traditions ; let them see 
to it, for God will not be mocked, who hath declared, that sin 
should inevitably exclude from his house ; nay, hath he not said, 
that " the servant al ideth not in the house for ever, but the Son 
abideth ever V {John viii.) And seeing that Jesus remains for ever 
an high-priest over the house of God, (Heb. x.) who art thou then, 
that would usurp his prerogative ? And seeing that it is the glory 
of Christ's kingdom, that he would make his people free indeed, 
who are ye then that would be brought into bondage to any man ? 
could any thing tend more to the dishonour of Christ, the Prince 
of Life and of Peace, or to the degradation of his people ? 

L L 



262 



him not by that name, and so was hardened ;) and 
it is written, that he that cometh unto God, the Re- 
deemer, (who said to the Jews, " before Abraham 
was, I am,) must believe that he is, and that he 
is a rewarder of them that diligently seek him." 
(Heb. xi. 6 ) 

Wherefore, if ye believe not that he is, and that 
he is all and all unto the believer, away with your 
pretension to faith in Christ, or in what he did 
and suffered, and is in heaven, and will do here- 
after; but if ye believe that he is, ye must know 
him (in measure) by that name, and he is not an 
unknown God unto such as so believe in his free 
spirit, even that he is now standing at the door, 
disposed to make you free, as he was those Jews ; 
for now he saith, " behold, I stand at the door, and 
knock, if any man hear my voice, and open the 
door, I will come in to him, and will sup with him, 
and he with me," (Rev. iii. 20.) let us mark that, 
(if any man hear my voice, and open the door,) he 
does not say, if this, or the other orders of men, 
hear my voice, but if any man, &c. and therefore, 
if any refuse to stand open to the manifestation of 
his free spirit, like as the Jews did, in that day 
wherein he would have gathered their children 
together, but they would not; and now in like 
manner, if we would not, let us beware lest we 
charge the Lord with being the author of that 
state of bondage, which we may bring upon our- 
selves, by desiring to be in bondage unto the out- 
ward court worship. 



263 



And if we say, that there is no better, (or purer, 
condition in store for the believer, would not that 
be to charge the Lord with slackness concerning 
his promise unto the last (or^ gospel) days, seeing 
that to uphold such things for filthy lucre sake, is 
an abomination ? and such as uphold them are in 
bondage to the elements, yea, and in bondage 
unto sin, let them have never so great zeal, yea, 
even though their zeal might be like that of Saul, 
who (before his eyes were opened ) bestirred him- 
self in great fury, in favour of the outward court- 
worship ; but alas, alas, can those who uphold it 
at this day, say as Paul could ? viz " I obtained 
mercy because I did it ignorantly." 

And when his eyes were opened (by that great 
mercy,) immediately he conferred not with flesh 
and blood, but was obedient to the heavenly 
vision, though he might have had much greater 
reason to confer with flesh and blood, than 
any now- a days can plead ; as he might have 
reasoned upon the solemnity of the law of Moses, 
with the authority and antiquity of the Jewish 
nation ; the numerous genealogies of their fathers, 
prophets, Lings, chief priests and scribes, &c. all 
upon his side, and he tenacious of the law in 
which he had been educated ; but immediately 
he left all, and gave up to the heavenly vision, and 
so believed God, who made him a chcrsen vessel, 
to persuade people, to come and partake of the 
like precious faith, that they also might be made 
free, as he saith, the law of the spirit of life 
in Christ Jesus, hath made me free from 



264 



the law of sin and death ; and at the wind- 
ing up of all, he saw through the same spirit, 
that there was a crown of righteousness laid up 
for him, ("mind that, the crown was righteousness,) 
which the Lord, the righteous judge should give 
him, and not to him only, but unto all them also 
that love his appearing, (ii. Tim, iv. 8.) 

Oh ! how well would it be for many, if they did 
love the appearance of that which would smite 
them down to the ground, even the light of 
Christ, which alone could shew them, how that 
all the career of the old man, tendeth to bondage, 
and none but the Lord Jesus can set free there- 
from ; who sailh, I am the truth, and the truth 
shall make you free ; so xvi may see, that it is 
the law of the spirit of life in Christ Jesus, which 
maketh free from the law of sin and death, and 
so, free from conferring with flesh and blood, and 
from the fear of man, which bringeth a snare; and 
so, if the son shall make you free, ye shall be 
free indeed ; free from all that gendereth to bond- 
age; free from the enticing words which man's 
wisdom teacheih for filthy lucre sake; and so, 
free from the serpent and his wisdom, and from 
the cunning craftiness, whereby men lie in wait to 
deceive and to beguile from the simplicity which 
is in Christ ; from all of which, the Sou should make 
free, yea, free from words without life, and vain repe- 
titious-; as he sailh of the heathen, (hat they think 
they shall be heard for their much speaking; 

Matt, vi ) and charged) his disciples " not to be 
like unto them, for your Father knoweth what 



265 



things ye have need of before ye ask him ;" and so, 
if the Son make you free, ye shall be free indeed ; 
free to wait upon the Lord without distraction, 
and to receive with patience (or meekness,) the 
ingrafted word, which is able to sa?e the soul ; 
and so the Son should make you free indeed, free 
from saying, who shall ascend, or descend, or 
go over the sea for to bring the word unto us, 
(that we niay hear it and do it,) for the word is 
very nigh unto thee, even in thy heart and mouth, 
(and not beyond the sea,) (Deat. xxx. Rom. x.) if 
thou couldst but believe, and so hear it and do 
it; and that is the one ingrafted word, which 
would make free from the many words of man's 
invention, and free from going over the seas, after 
the words or decrees of great men, who have 
committed fornication with the kings of the 
earth. 

What shall I say, is it not enough, that the truth 
should not only make free from sin, and all its 
consequent bondage, but would also make free 
unto righteousness and true holiness, the end of 
which is everlasting life? and so, if ihe Son shall 
make you free, ye shall be free indeed, yea, free 
to believe and receive the gift of God ; and as 
every one hath received the gift, even so to minis- 
ter the same one to another, as good stewards of 
the manifold grace of God, (i. Peter w. 10.) and 
so, free in the grace and gift of God, that if any 
thing be revealed to one that sitteth by, let the 
first hold his peace, and the other shoald be free 



268 

to speak in the congregations, as in the apostles' 
days, (4. Cot. xiv. 30.) so all that are in the truth, 
are free in Christ,- for if the Son shall make you 
free, ye shall be free indeed ; free to worship God 
in spirit, anil to have no confidence in the flesh, 
( Phil. iii. H.J neither in any thing that is of the 
flesh or will of man; then should ye be free in- 
deed for to give God all the glory, to whom it is 
only due, yea, to ascribe unto him all the praise 
of sustaining many of you under various tedious 
toils and privations in this life, and so should be 
made free from ascribing any thfng to your own 
merits, or to the works of man, being free to 
adore the providence of God, (whereby ye have 
been sustained, and enabled to endure your allot- 
ment,) whose care is even toward the fowls of 
the air, and every part of his creation, yea, he is 
kind to the unthankful ; how much more then, 
unto such as believe in his power, to redeem from 
that bondage under which the whole creation 
groaneth? if haply they continue steadfast in the 
hope, waiting for his spirit, whereby alone we 
can cry, Abba, Father, {Rom viii ) and seeing 
that many of you have suffered sorely under that 
bondage through which the creation hath groan- 
ed ; I have often felt strong and ardent de- 
sires for your complete emancipation, not only 
from under the power of priestcraft, but from 
every obstruction which may stand opposed to 
to your livingly and experimentally adopting the 
language in your own experience, even that " God 



267 



hath chosen the poor of this world rich in 
faith/' &c. 

But if ever ye become rich in faith, and heirs 
of the promise, remember that ye are now toldi as 
ye may have often heard, even as ye may read in 
the holy scriptures, and by the light in your own 
consciences, that ye must fear God, and give the 
glory unto him, and not unto man, and take heed 
unto his word nigh in the heart, which the apos- 
tles preached, even the word of his grace, which 
is able to build you up, and give an inheritance 
among the sanctified ; and that is the universal 
word, which brings into the universal spirit and reli- 
gion of Jesus ; and so it is no private thing, neither 
is it of man, but of God, freely offered unto all; 
and therefore, if ye take heed unto that free uni- 
versal word, ye should not be saying, — who will 
ascend, or descend, or go over the sea to bring the 
word unto us, or to bring the decrees or council 
of great men, that we may do them ? for the de- 
crees of men are particular, and from some private 
people or nation, but the word of God is universal 
and infallible : but alas ! how narrow and fallible, 
are the words and decrees of men, especially those 
of great men, who may have drunk deep, yea, be 
drunken even with the deceit, subtlety, and in- 
trigue, which is practised by the princes of this 
world, who know not God ; and if such say they 
know him, would not that make their case the 
more desperate, and your case also, who build 
them up in iniquity, by giving them a sort of 



208 



honour, which never belonged to any man, even 
desiring to be in bondage to them and to their de- 
crees, as if the Lord had altered his mind, and 
did now chnse such as them, before the poor and 
despised of this world, though rich in faith ? and 
would it not be to think of the Lord as we would 
of corrupt men, that he should also, (like ourselves,) 
have respect to the greatness, state, or antiquity 
of any people, nation, or order of men ?*'' 

*The Lord, who knew how prone we are to be looking without 
for that which is to be found within, hath warned us to beware of 
such as say, see here, or see there is the people, or the place, where 
Cnrist is to be found ; he chargeth us not to go after them, nor 
follow them, for behold, (he saith,) " the kingdom of God is 
within you ;" and as the lightning that shineth from the east unto 
t!ie west, so should his coming be ; thus setting forth the universal- 
ity and efficacy of his spirit* yea, even as "from one end to the 
other under heaven ;" and as he would have none mistaken unless 
they wilfully close their eyes ; he shews where it is to be found, 
saving, behold, the kingdom of God is within you and so 
warns us against looking abroad for it, or going after such, as say, 
" lo, it is here, or lo, it is there." {Matthew, xxiv. Luke, xvii.) 

Could any language more powerfully warn us against depending 
upon such as say, that the .knowledge of Christ can only be found 
here or there, in some certain place or nation, seeing that he him- 
self saith, that it is only to be found within, even revealed in man 
by the spirit of God, who is a spirit, and must be worshipped in 
spirit and in truth ; and that is- the' one free universal religion, 
which lie would set up, (as extensive as from one end under heaven 
to the other end thereof ;) and noi a private religion, to be derived 
from some particular state, nation, or people; for surely he did-^-t^- 
set aside old Jerusalem, (which, wish her children, was in bond- 
age,) in order to set us a gazing after Rome, Greece, Constanti- 
nople, London, or Canterbury, or any other private or particular 



269 



Oh ! I am concerned for the poor amongst you* 
( who have laboured and had patience in yonr 
allotment,) that ye may not be beguiled of your 
reward through a voluntary humility, or a wor- 
shipping of any thing short of the living and eter- 
nal God and Saviour, even though it appear as an 
angel, (Col ii. 18.) or never so glorious in its 
place, but alas ! if ye desire to be in bondage unto 
that which may be polluted by the deceivableness 

people, place, nation, mountain, o* temple • nay, but in spirit and 
in truth, which is the way of his universal standing religion, even as 
extensive as from one end to the other under heaven, of the spirit, and 
in the spirit, and not of flesh and blood, nor of the will of man, 
neither of any people or nation ; for who would now say, that the 
Lord set aside the seed of Abraham and Israel after the flesh, in 
order to make way for, and set up, a more carnal succession of 
great lordly prelates, whose fruits shew them to be of flesh and 
blood, and after the will of man ? 

And the Apostles saith, that no prophecy of the Scripture is of 
any private interpretation ; (ii. Peter, L 20 ;) but by manifesta- 
tion of the truth commended to every man's conscience in the 
sight of God ; (ii. Cor. iv. 2.) and so will be found suitable to the 
state and condition of every one that reads in simplicity and sincerity, 
without labouring to know any thing, but to feel after the sincere 
milk of the word from whence they did proceed, which would 
tend to gather the mind into a sense of the same life and spirit, 
while all the subtle expositions of men, would only tend to scatter 
from Christ the good shepherd. And surely, that must be a pri- 
vate interpretation iudeed, which men arrogantly claim to them* 
selves, who say, that the free use of the Scriptures should not even 
generally extend to one society of people, but should be exclusively 
confined to only one order of that society, who alone are capable 
to shew the meaning thereof ; what then is become of pure 
gospel light and liberty ] 

M M 



270 



of unrighteousness which is in the world, and 
the more so, in such as desire the friendship Gf 
the great ones thereof, and what if they should 
even speak lies at their table, (if so be) that they 
flatter great men, and so, practice deceit, by hav- 
ing their persons in admiration because of some 
advantage, yea, even men, whose very best grace 
may be full of filthiness of deceit, which the 
Lord abhors? and if ye should depend upon such, 
and be partakers of their deceit, rather than rely 
purely and simply in faith, upon the living God, 
would it not provoke him, to withdraw his light, 
grace, and free spirit from you, because of 
unbelief? whereby ye may be robbed and spoil- 
ed of the reward of your patience and long 
suffering, which reward is in store for all who 
love the appearance of our Lord Jesus Christ, 
who would not only make all that believe in him 
free indeed, but give freely of the heavenly trea- 
sure, where nothing can corrupt nor destroy. 

But let none deceive themselves by saying, that 
they believe in and love his appearance (in per- 
fection), while they desire to be in bondage, and 
are doating after, and looking abroad, for the ap- 
pearance of the decrees and council of great 
men, because of their exaltation, or high renown 
in church dignity, while they seek their portion 
in this life, desiring to be thought great and good, 
and to be called of men Rabbi, &c. even such as 
the Lord cried wo unto ; and how can men say 
in truth, that they love the appearing of Jesus 



271 



Christ, who saith wo be unto the very thing which 
they love, and would uphold ? oh ! the Lord is a 
God of truth and of righteousness, and if ever ye 
know him and love his appearing, this is the 
name by which ye must know him, even by this, 
" the Lord our righteousness ;" and if ye love his 
appearing, ye must love righteousness, and hate 
iniquity, and then might the Lord be called your 
God, and ye his people, and not otherwise ; for 
now his law is not to be written upon stone, nor 
his temple built with hands ; but he writes his 
law in the heart, where he builds his temple without 
hands; and that is the glory of his building, even 
that it is his own work, though man would disho- 
nour him, by taking the work into his own hand, 
as if the Lord was not able to effect his own pur- 
pose. 

And if the scripture saith, that " he is not a 
Jew, which is one outwardly ; neither is that 
circumcision, which is outward in the flesh, but 
he is a Jew, which is one inwardly ; and circum- 
cision is that of the heart, in the spirit, and not in 
the letter, whose praise is not of men, but of 
God, ( Rom. ii. 28. 29.) how much more then is 
he no Christian, who is only one outwardly, in 
the letter, and not in the spirit ? and if they should 
be seeking the praise of men, and looking after 
hi°:h and exalted stations in their churches, in 
order to be thought somebody amongst men, 
hath not the Lord said, woe be unto such ? and if we 
should desire to be in bondage unto them, even 
such bondage, as to fear to examine whether these 



272 



things are so, how great would be our condemna- 
tion, seeing that we are commanded to beware of 
men, and know them by their fruits, and to prove 
all things, and hold fast that which is good ? 
and now% if we should fear, and trust them rather 
than God, what think ye, will it serve the turn, 
to thrust away all seriousness, by calling it reli- 
gious fanaticism and innovation, or such like derid* 
ing names, as the wise scribes, and outside Pha- 
risees, (who were in the deceit and self security,) 
called our Lord and his followers ? 

The Pharisees were exercised in outside things, 
and all that look no further, go into the broad 
way which Jeadeih to destruction, and many 
went in their way, but the Lord and his followers, 
insisted upon an inward work, a heart work ; to 
have the heart made honest and good, that so, out 
of the good treasure of the heart, they might 
bring forth that which is good, as he saith " thou 
blind Pharisee, cleanse first that which is within, 
that the outside may be clean also," {Mat. xxiii) 
and that is the straight and narrow way, which 
leadeth unto life, and the Lord saith, few there lie 
that find it, but he calls all, to come into the 
straight and narrow way, which is the way of 
true liberty and freedom to all that go therein; 
and be invites all w ho labour and are heavy laden, 
to come unto him, and take his yoke upon them, 
thai 80 he might give them rest; oh ! that is 
the blessed mystery, hid from ail the great, the 
wise, and piadent of this world, who think that 



273 



they are free, even while they know not what free- 
dom or bondage is, being too wise to know either, 
for, not being in the narrow way, (in which is en- 
largement,) nor having taken the yoke upon them, 
which maketh free, they know it not ; it is fool- 
ishness unto all who seek that without, which is 
to be known within. 

But it is the poor that my heart yearns unto, 
with earnest desires, that they may know for them- 
selves, the Son to make them free, that many of 
them, who are the poor of this world, may be 
rich in faith, and heirs, &c. and this hint I may 
leave by the way, that if ye be rich in faith, ye will 
have the signs thereof following ; even that any 
deadly thing, which ye may have drank, should 
not hurt you, though ye should vomit it out in 
great anguish, when in faith ye behold Him 
whom ye pierced, and know his blood, which is 
given for the life of the world, and by his faith 
the evil spirits, yea, all evil should be cast out 
now, as really as he cast out devils when on earth, 
and he would loose that which Satan had bound ; 
yea, the dead should be raised, and a new life 
and sensibility received, whereby ye could say 
indeed and in truth, " now speakest thou plainly, 
and speakest no proverb ; by this we believe that 
thou comest forth from God," &c. or like unto the 
Samaritans who could say, " now we believe, 
not because of what others have said of him, for 
we have heard him ourselves, and know, that thia 
is indeed the Christ, the Saviour of the world f oh ! 
that many of the poor amongst you, were so loos-* 



274 

ed from the bonds of men, as thus to become 
rich in faith, and free heirs of the kingdom. 

I have mourned over your state and condition (at 
seasons,) for more than twenty years, with strong 
desires, lhat none should beguile you of the re- 
ward of your labour, patience, and perseverance, 
and that ye might be preserved from ascribing 
the cause of your being so sustained, to any thing 
of man, or to any righteousness of your own, but 
unto the Lord alone ; yea, and if ye should 
have to acknowledge, that many of you, have 
been a stiff-necked people unto this day, should 
ye not then, deeply ponder the cause for which ye 
may have been so sustained, even through divers 
sore trials and privations, for many years, though 
some of it, ye may have procured unto your 
selves, by your own unfaithfulness? yet, seeing 
that ye have been so sustained, is it not for some 
wise purpose ? and if that purpose should be, 
that the offer of his love may yet be extended to 
you, iu yet a larger measure than heretofore? 

And if a more glorious day, even a day of re- 
formation should yet be offered unto you, beware 
that ye thrust it not away from you, so as to prove 
yourselves unworthy of such a blessing, even 
while ye may be anxiously careful about that 
which may do you no service, nor render you ca- 
pable of being useful in the world in your present 
state ; but that a reformation ye may yet witness, 
and that it may yet spring out from amongst you, 
as did before, by knowing him, that would make 



■ 275 

you wiser than all your teachers, which would be 
your greatest glory, and truest, yea, (everlasting) 
interest, even though now it may seem so exceed- 
ing grievous to you, for to think of thoroughly 
amending your ways and your doings, by ceasing 
from man, and seeking the Lord for yourselves, 
while yet he may he found, and calling upon him 
(in faith) while he is near, that so lie may 
shew what he would have you to do; who hath cho- 
sen the poor of this world, who are rich in faith, 
and heirs of the kingdom which he hath promised 
to them that love him (James ii. -5.) 

And seeing that many, who have not only pro- 
fessed the reformation, but had also known some- 
thing of his appearing, hath turned aside after the 
love of this present world, and so prove themselves 
unworthy of that unspeakable blessing ; that some 
of you, may >et leave your mountain, aud look 
beyond the height of all your outside worship; 
yea, look unto him who saith, that now the true 
worshippers shall worship the Father in spirit 
and in truth ; that so, ye may yet more worthily 
espouse the glorious cause of the Redeemer's 
kingdom in the soul ; which many that so pro- 
fessed, have wofully let fall to the ground, as res- 
pects themselves ; and seeing that the Lord will 
raise up a people, to shew forth his praise, and 
magnify his power and the greatness of his grace ; 
oh ! that ye may not withstand, or let slip, his 
glorious in-gathering, but that many of you, may 
yet praise him, for his long forbearance to you 



276 



ward, by receiving him, who stands at the doof 
knocking, that ye may not stout it out to* the 
last, but open the door, that he, who is the heir 
of life, may be let into his own inheritance in you ; 
yea, that ye may knock, that so he may open 
unto yon, to your unspeakable felicity, and final- 
ly, that he may be glorified, when that ej e is open- 
ed in you, which can behold his long forbearance 
to you ward. 

And that is the eye, that can behold Jerusalem a 
quiet habitation, even the eye that can see the new 
Jerusalem, which is free, and coraeth down from 
God out of heaven ; yea, and that is the eye, 
which can see, how the old Jerusalem is now in 
bondage with her children, and all her outside 
tilings, the work of men's hands fin religion ;) 
which the Lord abhors, who will only approve 
his own work, even his own righteousness, the 
robe that is made white and clean in his own 
blood, (his pure life slain from the foundation of 
the world,) and so prepared for an union with 
himself, who is the head of her that is free, with 
her children, (though in outward tribulation or 
affliction,) and none is free beside ; for he only is 
a freeman, whom the truth makes free; and so, if 
the truth make you free, then are ye free indeed, 
and these alone, are the Lord's freemen and free 
women; who can pray indeed and in truth, for 
his kingdom to come, that his will may be done 
on earth as it is done in heaven, and that the will 
of man, with all his dark earthy dead works, 



277 



may be judged down, by Him, who is the prince 
of life and of peace, w hich though slain, yet is 
risen, and hath all power in heaven and earth ; 
who will come to judge all that appertains to 
Mystery, Babylon the great, the mother of har- 
lots, and abominations of the earth, in whatsoever 
nation or society ; for that spirit, which hath so 
Jong held a reign of bondage and death over the 
pure life in the soul, is to be cast into the lake of 
the wrath of God, that it may not always deceive 
the nations, and hold them in chains of darkness, 
but must be judged by him that is the judge of 
quick and dead, that his Saints may rejoice and 
give glory unto the Lamb, the Lamb that was 
slain, and is worthy, thus to judge, who is the first 
and the last, that liveth, and was dead, and lives 
for evermore, to whom with the Father through 
the Holy Spirit, be dominion and glory, and 
may his own works praise him, world without 
end; Amen. 



N N 



278 



SECTION IV. 

An earnest Appeal to the Rulers of these Realms ; 
coming from one of the meanest of their Sub- 
jects, who fervently desires, that they may yet be 
ordered aright, even in righteousness, — that so, 
grace, mercy, and peace may be multiplied 
amongst them, and the nations over which they 
preside. 

Oh ! ye Rulers of the nations ! see that ye 
rale for God, and for his honour, and unto his 
glory, winch should redound to your solid peace 
and comfort, while all the empty frothy praise 
and adulation that men could heap upon you, 
would only tend to vanity and vexation of spirit: 
what avails the pomp and honour of this world 
which passeth away like a dream, the awakening 
out of which, would be in fearful amazement, if no 
good account can be given of your stewardship ? 

How awful is the case of the unjust steward, w ho 
wasted his Lord's substance ? which, though it be 
of deep spiritual import, may also apply to the dis- 
posing of the things of this world, of which the 
Lord, the possessor of heaven and earth should 
have the pre-eariiience, and unto him reference 
should be had in all things, that so, in his fear and 



279 



dread ye might govern ; and first of all, as good 
examples in the sight of the people, which should 
lead into true moderation in all things : but if 
the rulers should be seen to waste and pervert 
the good things of the creation of God, by running 
into the pomps and vanities of the world, 
would not the evil influence of their example, 
have a powerful tendency to corrupt the Nation 
by emboldening the people in iniquity ? and so, if 
they should prove themselves unfaithful in the 
temporal stewardship committed to their trust, 
would they not thereby prove themselves unwor- 
thy of the Lords enduring substance, even of the 
true riches and righteousness, which is the portion 
of the pure heart, and the good conscience, of 
faith and love unfeigned, whereby the heavenly 
treasure may be laid up in the bag which waxeth 
not old ? and that such treasure may be the por- 
tion of the rulers of these realms, is my earnest 
fervent desire ; even for all who are in authority, 
that so we may come to lead a quiet and peacea- 
ble life, in all godliness and honesty. 

And moreover, he must be a thoughtless sub- 
ject, or void of right understanding in such mat- 
ters, who is not aware, that the duties and res- 
ponsibility of those in authority are exceeding 
great and arduous, and that a nation may be said 
to owe much indeed, unto the rulers who govern 
righteously in the fear of God, and so order 
the affairs of the state with a good conscience 
toward God and man ; such are worthy of all the 



280 



honour and esteem which is due to their place 
and stations, howbeit they have only dune that 
which was their duty to do, which would be rewar- 
ded with the crown of solid and euduring peace, 
far out weight tig all the glitter and pomp, or the 
treasures of this world, which (at best) are but 
momentary and uncertain. 

How exceeding great and high is that trust, 
which is committed unto the rulers, who govern 
snch a nation as England (and the realms attach- 
ed thereunto,) inasmuch as, that amongst the 
numerous inhabitants thereof, there are very many 
precious tender, enlightened minds ? and I hope 
also, that amongst those who govern, there is 
still a good thing in some of their hearts, 
partly tor the sake of which, the Lord hath 
lengthened their day, and spared the state 
hitherto, even while his wrath was ready to kindle 
and break forth, because of the mixture, yea, 
even because of the deceit which abound amongst 
them, insomuch, that many a precious soul, adores 
his mercy, in a sense of his great forbearance 
and loug suffering unto us-ward, (even while 
other nations had been sorely smitten.) which 
hath not been according to our desert, but ac- 
cording to the multitude of his mercies, and as 
partakers of such great mercy, the people at 
lar°:e must be included ; but while we adore his 
mercies, shall we dare to forget his judgments, 
which are righteous altogether, seeing that he 
will in no wise acquit the guilty, except they re- 
pent and amend their ways and their doiugs ? 



281 



But bow shall I attempt even to touch upon 
such a subject, who am but dust, and can hardly 
compare myself to a worm ; for 1 seem only like 
dust ; and if I should say any thing, it looks like 
crying out of the dust, and out of the ground, 
and shall therefore aim at being short as 1 can, 
and may briefly confine these remarks to one sim- 
ple subject, which I know will appear (to most,) 
the fruit of perverse rudeness and ignorance, and 
may be thought the wild raving of a poor busy 
unsettled brain ; yet that may not excuse me : I 
wish well to my country and the government, 
aud I am not insensible of the value of the con- 
stitution, so far as respects the general privilege 
and liberty which we enjoy, I mean (above all,) 
that liberty of conscience which we now enjoy, 
beyond what we read of former times, or what 
may be at this day in many other countries ; so 
that I do not know where there is any nation 
more favoured in that respect ; that it has often 
appeared to me, that these realms have been spar- 
ed, on account of the toleration allowed to the free 
exercise of tender conscience toward God, which 
I believe is so far according to his will, that he 
hath not yet given us up as a prey to those na- 
tions which have manifested less regard for the 
freedom of tender conscience. 

Nevertheless, there are yet many things which 
lie heavy on the land, because of which the crea- 
tion groans even unto this day, which I may not 
attempt to enumerate, yet shall offer a few siin- 



282 



pie bints upon one subject in which very much 
may be involved, as it hash appeared to me (for 
many years) to be one great cause of heaviness 
and dimness of sight ; and I believe will be in- 
creasingly a cause of perplexity, and of clogging 
the wheels of right government, so long as the 
evil remains, because I believe, and what if I 
should say, that 1 have felt the righteous contro- 
versy of heaven going forth against it, insomuch 
that I fear, unless ye amend, amend your ways 
and your doings in that respect, that plagues aud 
perplexities will follow, and that ye cannot see 
to rule for the Lord in truth and righteousness, 
over his great nation and people, until ye first 
do right in 1 1 sis matter ; yea, put away the evil of 
your doings in this respect ; seeing that ye want 
clean hands, for men of clean hands shall grow 
stronger, even though the rebellious should rage 
and cast up mire and dirt. 

And this know, oh ye rulers! that it is no 
light matter to rule such a nation as England, 
where the Lord would have a great and a right- 
eous people, that should shew forth his truth 
and righteousness, yea, shew forth his praise 
unto the nations afar off; but if they follow lying 
vanities, and so prove themselves unworthy of 
such an high and holy colling, he can blast all 
their measures and their projects, and raise up 
a people (to shew forth his praise,)- even from 
among the dark and benighted nations of the 
earth; for the Lord will have a great people: 



283 



and this know, that the thing that is great, am! 
good, and right in the sight of God, doth not in 
any wise consist in the pomp or grealness of this 
world, but in truth and righteousness, which 
should bear rule in the right ordering of the affairs 
of this world, (yea, even in temporal and state 
affairs ;) and the fruits of righteousness can only 
be brought forth out of the honest and good 
heart, where there is a measure of troth in the 
inward parts, which the Lord hath respect unto, 
who cannot be deceived with specious false pre- 
tences, but in his own way and time, will rend 
in pieces all false coverings, even though they 
should appertain to tilings as high as church and 
state. He that breaketh the rock in pieces, and 
rendeth the mountains, will rend false coverings 
in sunder, and make manifest the counsels of the 
hearts : and it is his light alone which can shew, 
that the heart of man is deceitful above all things, 
and it is his power alone that can plough it up so as 
to make it honest and good, which all the power 
of the princes of this world or the wisdom thereof 
could never do. 

. Therefore, oh ye rulers and heads of the 
nation! be not mockers, lest your bands be made 
strong, but hear what is said unto you as out of 
the very dost of the earth, for the Lord bath spo- 
ken unto you many ways, not only by his convic- 
tion in your consciences, but also by his judg- 
ments and tender mercies, and by the dreadful 
shaking of the rod, could ye but hear him, who 

KlL< if ■'. 4 : • • *v 



284 



I believe would still shew great mercy, if ye did 
unfeignedly repent and amend your ways and 
your doings ; and it seems to be sealed upon my 
mind, that ye cannot thoroughly amend your 
ways and your doings, unless ye are made willing, 
first of all, to take heed and beware of covetous- 
ness ; yea, to cease from covetousness ; and that 
is the subject I aim at bringing into view, where- 
upon I shall offer a few simple hints, and expect 
to confine these remarks (principally) to those 
things which are the fruits and effect of covetous- 
ness ; but shall try to be very short, as I am well 
aware that much has been said about it, though 
I fear to very little purpose : and if they would not 
hear the wise men, (who can speak, and know much 
of these things,) how should they hear the fool, 
who cannot speak, and knows nothing of state 
affairs? nor have I ever been a meddler, or a busy 
body, not even so much as to read news- papers, 
which they that know my manner of life can bear 
me witness 

And yet I have a sense, and a mind, that can 
feel, and deeply deplore the state of things in 
those very highly favoured (yet oppressed) na- 
tions; and repeat, that it is my fixed belief and 
conviction of mind, that if ever the rulers order 
things aright, in the true fear and dread of the 
living God, they must pay much less to those 
who rule and manage the affairs of the state than 
they have done, (or now do.) that so, the rulers 
may (in the first place) shew forth a good example 



285 



of moderation, temperance, and honesty ; not using 
their power as a cloak of covetousness, or a means 
to aggrandize themselves before the people, like 
the old heathen rulers, who were so blind, as to 
think, that true honour, strength, and dignity, con- 
sisted in worldly pomp and show ; so thought 
Herod, who (with his men of war,) set the Lord 
at nought. 

It seems like as if it had been thought highly 
honourable, and a mark of great talent, and of a 
high princely mind, to show forth great skill and 
dexterity in wasting the good creatures of God 
upon their ungodly lusts, after pride and vain 
glory, and so, if they appear notable in destroy- 
ing the good things of his creation, oh ! then, they 
are exalted and extolled, and looked up to as 
men of rank and talent, 6t to govern, seeing that 
they know how to waste the creation of God, and 
destroy his good creatures with a great grace; 
such are called men of rank, , fit for high sta- 
tions, and places of great trust, and so must 
have their thousands a year in proportion to such 
rank; because they display (what in Babel is 
called) the noble faculty, of wasting and destroy- 
ing God's creatures with a great grace; and 
moroever they must be trust- worthy, and qualified 
for places of high trust in the state, seeing that 
they never yet scrupled to take all that was offered 
them, which proves them to have virtue, like the 
covetous priests, who could never have enough. 

Now suppose the conduct of your great coun- 
o o 



288 



cils of state, should speak a language like this; 
(though they might deny it in words), what think 
ye ? would the Lord own and enlighten such 
assemblies, or guide the id by his counsel, by giv- 
ing them his good spirit to instruct them, as he 
did unto the Jews under the law, whereby they 
were designed to be examples of righteousness, 
and even to make war with iniquity, and to show 
forth his glory, and the riches of his grace, and the 
power of his dreadful name, unto the heathen far 
and near? and if so much was looked for from the 
Jews under the law, even in that outward dispen- 
sation of types and figures, wherein the law was 
written upon stone, and the temple built with 
hands, (which was a shadow of the good things 
to come,) how much more then, is required of the 
Christian, and the government which should be 
set up by those who profess Jesus Christ, the 
substance of all types and figures, whose temple 
is made without hands, his law written in the 
heart, and his spirit in the inward parts, which is 
the promise unto his own, to the end of the world ? 
and thousands at this day can testify, that he is 
not slack concerning his promise, which they wit- 
ness fulfilled unto them, and in them, according 
to their measure and the obedience of faith ; and 
can any thing short of a measure of the same 
spirit, light and grace, (which comes by Jesus 
Gbrisiy qualify men, and enable them, to rule 
and govern his people in righteousness, and to 
order all things committed to their care (in the 



287 



creation,) unto the glory of God, by whom all 
things were made and created, and by whose 
wisdom they must be ordered, if they are ordered 
aright unto his glory ? 

But do not all such rulers dishonour Christ, 
who run greedily after gain, so as to take all that 
was offered to them, and want great enormous in- 
comes, twice as much as should be needful ? which 
also might have a tendency to make themselves 
and families, high and wanton in the world, as if 
they supposed, that that should gain them res- 
pect and esteem ; and have not such thought it 
needful, to look out for the greatest and most re- 
fined schools that can be found in Babel — no mat- 
ter what the expense may be, provided that they 
should be learned to practise dissimulation with 
such ease, as though it was natural to them, and 
so, get wrought upon, as by a sort of habitual en- 
chantment, so as not to be disturbed by the great- 
est sin or abomination, but to appear as happy 
amidst the deceitful works of Satan, as if it had 
been the truth of God, no matter to them which, 
provided that all beset off with (what they call) 
a good grace and superior style ? that so, when- 
ever they should find occasion to cheat, or in 
other words, to take advantage by intrigue, they 
may be qualified to counterfeit the highest air of 
sincerity, and greatness of mind and talent; now 
I would ask agaiu, what think ye ? could such, 
wisdom in statesmen., bear rule for the lading 
good and felicity of a nation, or for the glory of 

/ 



288 



Jesus Christ, who saith, I am the truth and the 
way, and he abhors all manner of deceit, (which 
is of the devil,) in which a state can never pros- 
per, unless it be to lift it up, that so the fall 
thereof might be the greater? for the judgments of 
God will assuredly overtake such works, with 
every secret sin ; and I have a deep sense upon 
my spirit, that the Lord is provoked because of 
these things, which spread darkness even at 
this day, when light should be arising. 

And now respecting that wisdom, which teach- 
eth, that great enormous revenues, ("increasing 
with time, and established by vain custom,) 
should be needful and good, for the honour, ad- 
vantage, and security of the state, and good for 
the rider or statesman, who may receive such 
abundance beyond measure, what think ye? 
from whence cometh such wisdom? is it not from 
beneath, even earthly, sensual, devilish ? for 
if it be out of the heavenly moderation, which 
should appear unto all men, is it not therefore 
earthly ? and if not free from covetousness, it is 
so far sensual ? and so, if a destroying principle, 
is it not devilish ? and may not over much wealth 
destroy him to whom it is given? (which has been 
proved in a former section \) and first, may it not 
destroy his integrity, if he should receive much 
more than is right to be paid for any certain office 
ia the state ? can such be strictly called an honest 
map, who gets ten times more than he earns or 
nee.ls, and yet never refuses, or reports it to be 
too m.uch ? 



289 



I know that we may be told, that both custom 
and common usage will acquit him thoroughly, 
but the query should be, whether conscience 
would acquit him if duly attended unto? and 
now, as it seems needful to use some singular 
manner of speech, in order to excite attention to 
the subject, therefore, if I may be allowed to offer 
a comparison, (though it may only serve as an 
illustration of what I aim at,) 1 would say then, 
suppose that a merchant, farmer, or mechanic, 
should do, or supply with their wares, in a case, 
wherein the receiver might not know the real va- 
lue, (but being of a liberal mind,,) should say, I 
have been so or so much benefited, and therefore 
offer ten times the real value ; think ye, that such 
merchant, &c. would be thought an honest man, 
to receive such surplus, knowing that his benefac- 
tor could have been as well supplied for one tenth 
of the charge ? 

But I cannot enter into many particulars, where- 
in overmuch, may tend to the destruction of him 
to whom it is given, how that it might lift him up, 
so as to disqualify him for ruling in righteousness, 
and in the fear of the Lord ; for if he should be 
overloaded with wealth, can he also bear the great 
weight of public affairs, while his own concerns 
may be too heavy already ? and if he has gotten too 
murh, and a mind disposed to be drawn into many 
foolish and hurtful things, and lusts, which drown 
men in destruction, while they may have plenty 
of money to bear all the expensiv e rounds of parties, 



290 



operas, theatres, or other expensive vanities, what- 
ever they may be called ? which, though they may 
qualify a man, to cringe, caper, deceive, and ap- 
pear very fine in all his deportment aud reasoning, 
yet may destroy that noble faculty, whereby he 
should be enabled to rule in the wisdom and fear 
of God, so as to have his ways ordered of the 
Lord, as the good man's ways must be, w ho is ca- 
pable of ordering the a flairs of a state, to the 
glory of God, and the good of the public weal. 

But to come plainly and simply to the point, 
(which I attempt with great reluctance,) let us 
suppose then, that an officer of the state, may be 
allowed three thousand pounds a year, what 
think ye? would he not be much better every 
way, with only one thousand a year? I say more 
independent — more like a man, a rational being* 
and of course, more like a Christian, and more 
honourable in the staler better able to dis- 
charge his trust for the public weal, with single- 
ness of heart and cleanness of hands as in the sight 
of God ? now what think ye, that a man who is sm h 
a novice, or so indolent, as not to order his own 
private affairs, so as to be able to live cheerfully 
aud honourably upon one thousand a year, is 
such a man fit to order public affairs in a great 
reformed christian sia(e? 

And again, suppose an inferior officer had two 
hundred pounds a year, would he not, or should 
he not, be full as comfortable with one hundred? 
so that the sum and substance of these remark* 



291 



may be wound np in this query ; that is, whether 
ye may not find, choice, honest, efficient men, for 
all offices of the state ? and also, whether ye may 
not destroy such men, and snake them rather a 
burthen than a help, by false wisdom? which 
would be great fully, if ye should say, that these 
are brave notable men of talent, and seeing that 
they are men of integrity, they shall be well paid, 
in order to keep them so ; and then, suppose ye 
should give them five times more than was right, 
and so make them knaves in the outfit, in order to 
have them honest ever after ? what egregious 
folly would that he, to think of preventing the 
hand from holding of bribes, (or taking more than 
was right in their vocations) by setting them the 
example of taking more in the first outset? and so 
of course, lead them to spend more, and want 
more still, and so never have enough, if they 
should he made idle, vain, and covetous, while 
they might think themselves quite the reverse, and 
only study to make their benefactors thiuk so too ? 
and w hether by such means, the officers of a state 
might not become a scandal thereunto ? even as the 
drunken tythe proctors and their ways, are not 
only a scandal to the church, but to the veYy 
name of a Christian, and to the nation, j|hile those 
that employ them, cannot see, because they will 
not see, they care not, because they will not care, 
while they get their idol turn served, no matter 
how; but woe be to that state, which should fol- 
low their example. 



292 



Such doings, might even disgrace the ages of 
heathen or pagan barbarity or despotism ; but 
better days were designed for the believer in Christ, 
under the new covenant of his law written in the 
heart; and there is no doubt, the scripture pro- 
phecy had allusion to the outward and temporal 
order, as well as the heavenly life in the Zion of 
the Holy One of Israel, of which it is said, " I 
will also make thy officers peace, and thine exac- 
ters righteousness: violence shall no more be 
heard in thy laud, wasting nor destruction within 
thy borders ; but thou shalt call thy walls salva- 
tion and thy gates praise;" of which it is also said, 
" thy God, thy glory but alas! alas! what glory 
is it that many have been seeking after, while 
they profess that glorious name ? is it not such 
a glory as should.be a shame to any people, 
(even a sinful glory,) and sin is a shame to any 
people? But it is righteousness that exaltetb a 
nation ; and have any of the rulers been given up to 
such strange delusions, as to suppose, that the 
great and expensive pomp and show, which cau- 
seth wasting and destruction, is for the glory and 
stability of a state, now, in ibis gospel day, and in 
a nation professing the reformed religion ? is there 
any one evil, which could tend more to the down- 
fall of a state, than height and prodigality in the 
rulers, if they should provoke the holiness and jus- 
tice of the Lord, by the evil example of profuse 
wasting, and inventing many strange wants, like 
the old unbelieving world ? 



293 

And if the beads of a nation, should (by tbeir 
conduct,) set forth a profuse wasteful example, 
would not that tend to strengthen the hands of evil- 
doers, and embolden them in iniquity ? surely 
then, the niggard, the sordid miser, the common 
money monger of the world, together with the 
spendthrift and the common profligate, might say, 
(if so hardened in iniquity as to make the compa- 
rison,) " bad as we are, our rulers are still worse; 
for we only hoard tip, or destroy, that which is 
our own, and ourselves with it, but they waste and 
destroy that which is got from others, and would 
corrupt the nation by their evil example of cove- 
tousness and prodigality, seeing that most like to 
copy after the great ;" and thus the flood-gates of 
iniquity might be let loose, and the seeds of war 
sown, which cometh of men's lusts ; and is not co- 
vetousness a main branch of that lust, of which 
cometh wars, wasting and destruction ? and would 
it not be grievous indeed, to see such evils excit- 
ed by the very people who should have stood in 
the gap, and been on the Lord's side, standing up 
for the cause of righteousness, right rule, and 
righteous order in the creation ? 

So sure as iniquity overspreads a land, swift 
destruction follows after, and though we may 
think the proud happy, and that such as make 
light of the Lord and of his fear, might be set up ; 
and cannot see, how that swift destruction is at 
their heels, but may be saying (in the desperate 
blindness of the mind,) that such enjoy many 

p p 



294 



years of glory and tranquillity ; alas ! poor sou! ? 
dost thou not know, that the destruction is in no 
wise the less swift, but rather the more dreadful, 
yea, in as much as the score becomes great, so 
will the awakening be the more tremendous, whe- 
ther it be unto a state of repentance through the 
adorable mercy of the Redeemer, (the larger the 
score, the more bitter the pang,) or whether, fear- 
ful to mention, there should be a going on and 
hating reproof, until given up to destruction from 
the presence of the Lord and from a sense of his 
goodness ; for just the same as with an individual 
or a people, so it is with states and nations, the 
broad way leadeth all to destruction ; and all that 
go therein, (out of the Lord's righteous circum- 
scribing fear), they go in the way of Sodom, Egypt, 
and Babylon, though they should be as high as 
rulers professing the faith of the everlasting Gos- 
pel. 

Isaiah addresses his first chapter, to that high 
professing people, even to the rulers of Judah and 
Jerusalem, calling them rulers of Sodom, because 
they went in the like unrighteous course ; (and we 
read, that the iniquity of Sodom, was pride, ful- 
ness of bread, and abundance of idleness, &c.) he 
saith, " hear the word of the Lord, ye rulers of 
Sodom: give ear unto the law of our God, ye 
people of Gomorrah; to what purpose is the mul- 
titude of your sacrifices unto me ? saith the Lord ;" 
and among their numerous crimes, he saith, " their 
princes are rebellious, and companions of thieves; 



295 



every one loveth gifts, and followeth after rewards ; 
they judge not the fatherless, neither doth the 
cause of the widow come unto them ; therefore 
saith the Lord, the Lord of Hosts, the mighty 
One of Israel, Ah, I will ease me of mine adver- 
saries, and avenge me of mine enemies," read 
Isaiah i. and Ezekiel xvi. and Hosea mentions, in 
the catalogue of crimes among a people ready to 
be let alone and given over to idolatry, that, 
" their rulers with shame do love, Give ye ;" and 
if covetousness, wasting, and profligacy among ru- 
lers, was judged so exceedingly hateful and abo- 
minable, under the dispensation of the law, which 
made nothing perfect, why then should such a 
thing be even once named under the gospel, where- 
unto the better hope and better things are pro- 
mised ? 

And that such things were hateful and destruc- 
tive, even amongst the Jews and people of Israel, 
may be seen throughout the scriptures, from the 
days of David, to the time of Herod ; which stand, 
as notable warnings to all ; but as I hasten to a 
conclusion, I may barely notice the case of Solo- 
mon, which should be a warning to all rulers, to 
beware of wallowing in too great abundance, lest 
they be lifted up thereby, so as to get full, and for- 
get God, and to say by the manner of their life 
and conduct, H who is the Lord," even though they 
mean not so, yet it is possible for the conduct to 
speak such a language, if so be that the heart 
grow fat, thick, and gross, then they know not, nei- 



298 



ther love nor serve the living and true God, but 
the mind going into the earth, ('over which they 
should have kept dominion in his love and power,) 
in the earthy mind they love and serve earthly 
things, which become indeed their gods, which 
the hearr goes after, where the creature is served 
more than the creator, (who should be God over 
all), but, by going out of his heavenly order and 
dominion, they lose the true dominion over the 
earth, which gets dominion over such, and that 
is the root and ground of oppression ; and it is 
also the grand root and ground of all idolatry ; 
where the lords and gods many are served and 
worshipped ; for where the heart is, may be called 
their heaven, and that which is loved most, is 
their god. 

In the example of Solomon, we have a striking 
and instructive lesson, which if we could read, 
should it not warn us more than all his wisdom 
and proverbs ? there we have a striking model of 
the weakness and instability of human nature; 
and how deceitful the heart of man is, that (while 
Unchanged) it cannot be trusted, though never so 
dignified and highly favoured ; proving at once, 
the indispensable necessity of a thorough change; 
as saith the blessed Redeemer, " ye must be born 
again" — was ever man or prince more favoured 
than Solomon ? who was the son of David, and 
to whom the Lord appeared, to instruct and 
excite to virtue, and gave him wisdom and inspi- 
ration from above, beyond other men ; admonish- 



297 



ing him also with previous promises and fearful 
threatening^. ; and moreover, he was brought up 
under the admonition and care of his father Da- 
vid, whose ran- example he had before his face; 
and his ear heard the tender, yet faithful remon- 
strances of that father and man of God, who had 
pleaded with him on this wise ; " and thou, Solo- 
mon my son, kuow thou the God" of thy father, 
and serve Him with a perfect heart and with a 
willing; mind ; for the Lord searcheth all hearts, 
and understaudeth all the imaginations of the 
thoughts ; if thou seek him, he will be found 
of thee, but if thou forsake him, he will cast 
1 thee off for ever :" such was the manner of speech, 
in which he had been admonished by the sweet 
psalmist of Israel, who had been chastened for 
his own slipping, and loved the Lord s judgments ; 
saith, " the God of Israel said, the rock of Israel 
speak to me, he thatruleth overmen must be just, 
ruling in the fear of God, &c." (ii. Sam. xxiii. 3.) 
ft but the sons of Belial shall be all of them as 
thorns thrust away, &c." ( Verse 6.) 

And yet we may see, how that same Solomon, 
(who was so highly favoured,) suffered himself to 
be swallowed up by the abundance of wealth 
and splendour, that his mind became so befooled 
and darkened, as to fall away into the abomina- 
tions of Egypt, Moab, and Amnion, and the sur- 
rounding Heathen ; so that the Lord's anger and 
judgments were denounced against his adultery 
and idolatry, who also stirred up adversaries unto 



298 



him, so that vengeance see me I treacling upon his 
heels ; yet there is great allowance to be made 
for Solomon, (I dont mean allowance for his 
crimes,) but for the great pitch of worldly splen- 
dour at which he arrived ; he being the man of 
peace, who was to build the temple made with 
hands, which was to surpass all the buildings in 
the world, in wisdom, glory and order; being a 
figure of the temple made without hands, which 
Christ Jesus the heavenly prince of peace, would 
raise up, the fulness of whose grace, should sur- 
pass the glory and order of the temple at Jerusa- 
lem, as that surpassed all the buildings in the 
world ; and still more, for Solomon in all his glory, 
was not to be compared to the lilly in Christ's low 
valley ; while they that exalt themselves and re- 
ject his grace, are sure to fall as Solomon. 

My object in bringing this case into view is, to 
shew by comparison, the great danger, may we 
not say, the sure vengeance and destruction, which 
rulers and people draw upon themselves, (and 
upon nations), by greedily covetiug after the 
wealth, pomp, and glory of this world ; which, 
if Solomon, with all his wisdom, could not bear 
without being corrupted thereby, who will now 
say, that they can bear it better than him, who 
was under the peculiar care of Heaven, from 
whence he was warned of such temptations? but 
he would not be forced, for that would be con- 
trary to the unchangeable council of God, who 
calls for a free will, setting good and evil before 



299 



man, and his election is according to the choice, 
even unto his own seed, which brings light and 
conviction into the conscience, which can chuse 
life, 

And seeing that Solomon could not bear that 
prosperity, which we cannot call ill-gotten wealth, 
which flowed in abundance, as by a miracle, yea, 
and for a great purpose, and under the care and 
protection of an approving God, who gave him 
wisdom and largeness of heart, to seek and serve 
him, and would have been found to his preserva- 
tion, if he had not forsaken him; and therefore, 
seeing that he fell into strange vanities and evils, 
his case stands a warning to all who seek after the 
glory of this world, or trust therein for strength 
and stability, insomuch, that if men would not be 
warned by such a case as Solomon's, it might be 
said, that they would not be persuaded, though 
one rose from the dead. 

Behold it in all its horrors, not only what befell 
himself, and how he sowed the seeds of rending 
the kingdom of Israel from his posterity ; (and 
how far it tended to the rending from the kingdom 
of heaven, is only known by him that kuoweth all 
things,) but we may also behold his crimes, as 
if written on the forehead, (setting forth a mons- 
ter in nature,) for the ages of the world to read 
and be alarmed ; yea, his own hand seems to 
write uuto us as in the bitterness of remorse, as 
if he had felt the flame of divine wrath kindled 
against his revoltings ; he saith, I hated life, because 



■ ■ ■ 300 

the work wrought is grievous unto me : bear him 
exclaiming, " all is vanity ; vanity of vanities, all 
is vanity and vexation of spirit," yea, as if his 
wisdom had been turned into madness and folly; 
it would seem as if he had even rushed into mad- 
ness and folly, to try to amuse a guilty conscience, 

, or allay the heat of that flame which his crimes 
had kindled, (hut that could only add fuel to 
the fire;) and what madness and folly could 
equal that? he could tell hy woeful experience, 
that, " to the sinner God givefh travail and 
winds up the conclusion of the whole matter, 
calling upon us to fear God and keep his com- 
mandments, who would bring every work into 
judgment, with every secret thing. 

And thus, amongst the clouds of ensamples, 
whose harms admonish us to beware there seems 
no case more signal than his ; whose crimes ap- 

. pear to be faithfully recorded, as a warning to 
both princes a ad subjects, to beware, that the 
heart be not stolen away by the abundance of 
this wo* Ids -. .aljarin-ff baits, w hereby the mind 
might he drawn away, to join in affection and affi- 
nity, with the many enticing abominations of the 
earth, more nmnerous, and as corrupt, as all his 
wives and -concubines ; which is a striking figure 
of that which the spirit of this world leads into, 
when joined with, under the dominion of the mis- 
tress of Egypt, and of Mystery, Babylon the 
great, the Mother of Harlots and abominations of 
the earth, whose deceit, and the filthiuess of her 



301 

fornication draws down into the pit, while she 
holds in her hand, a golden cup, all gilded and 
glittering with plausibility, though brim full of the 
filthiuess of her fornication, to defile, stupify, and 
make all drunk who touch it with their lips ; 
and it seems that Solomon had allusion to that 
woman, and to the wine of her cup ; when he was 
awakened to a sense of the horrible effects there- 
of, he saith, " her house is the way to hell, going 
down to the chambers of death ; her month is 
smoother than oil ; but her end is as sharp as a 
two-edged sword ; her feet go down to death ; 
her steps take hold on hell, &c." and of her cup 
he saith, " look not thou upon the wine when it 
is red, &c. at the last it biieth like a serpent and 
stingeth like an adder," see (Proverbs ii. v. and 
vii. chapters.) 

Which also agrees with what John saw coming 
upon many in the Christian world, as we read in 
the xvii. xviii. and xix. chapters of Revelations, 
concerning the dominion of Mystery, Babylon 
the great, the Mother of Harlots, (who sits upou 
the scarlet coloured beast;) "with whom the kings 
of the earth have committed fornication, and lived 
deliciously with her ; and they that partake of her 
sins, shall receive of her plagues, for her sins reach- 
ed unto heaven, and God remembered her iniqui- 
ties, and saith, reward her, even double unto her 
double according to her works ; and how much 
she glorified herself, and lived deliciously, so 
much torment and sorrow give her; for she saith 

Q Q 



302 

in her heart, I sit a Queen, and shall see no sor- 
row ; therefore shall her plagues come; death, 
and mourning, and famine, aud she shall he utter- 
ly burned with fire ; for strong is the Lord who 
judgeth her ; and the kings of the earth, who 
have committed forniration and lived deliciously 
with her, shall bewail and lament, when they shall 
see the smoke of her burning ; and the merchants, 
and shipmasters, who were made rich by reason 
of her costliness, shall weep and wail, saying, alas, 
alas, thatgreat city, that was clothed in fine linen, and 
purple, and scarlet, and decked with gold, and pre- 
cious stones, and pearls ! they shall cry, (when they 
see the smoke of her burning ; and all things which 
were dainty and goodly departed from her J saying, 
how is so great riches come to nought;" but hea- 
ven, and the holy apostles, should rejoice, when 
God avenged them on her; who hath ears let 
them hear. 

All sorcery and fornication, is of Mystery, Ba- 
bylon, whether it be spiritual, or of the flesh ; 
and that is a great mystery, for great is the mys- 
tery of iniquity ; and those things, allude to the 
state of self security, in which the carnal Christian 
glories, while in full unity with the world, and 
decked with all the splendour, yea, even with all 
their religious ordinances, which, though it be a 
great mystery, yet see how simple it is, that even 
the babe, who will see, may see, that it. is all, 
(whether within or without,) of the. lust of the 
flesh, the lust of the eye, and the pride of life, for 
out of this great mistress of lust and pride, is 



303 



brought forth all that corrupteth the earth, and 
burthens the creation, and fills it with disorder 
violence and oppression, yea, both in the tempo- 
ral and religious world, what monstrous births 
have beeu brought forth by that mistress of lust 
and pride ; yea, and not only among kings and 
potentates of the earth, but even amongst patri- 
archs, popes, and prelates, of various professions, 
in the religious world so called ? 

Alas! how hath the mind been blinded by 
that earthly wisdom and influence, which (even 
while professing the Gospel of our Lord and Sa- 
viour,) hath corrupted people and multitudes 
and nations, from the simplicity which is in Christ ? 
whose commandments should have been fulfilled 
in one word, even love ; yet through many hurt- 
ful lusts, which they that will be rich fall into, and 
even a lust after forbidden knowledge, and the 
pride of life, wherein men love to have the pre- 
eminence, more then they loved the Lord Jesus ; 
what endless confusion hath been spread over 
Christendom, by the craft, subtlety, and intricacy 
of their many inventions, which they called 
christian faith ? when carnally minded men took 
upon themselves to make faith for the people, 
which of course proved to be unbelief, seeing that 
they did not believe the scripture, which saith, 
that Jesus was the author and finisher of men's faith ; 
but when men went about to make and finish faith 
and gospel ordinances, we may see how 
God confounded their wisdom, and made a shew 
of them openly before the face of all that chose 



304 



to open their eyes, who may see, how they have 
?un into as strange whimsies, as ever were invented 
by the Heathen, and so, set up a main branch of 
idolatry, which became a snare, to churches, states, 
and nations. 

Even as John foresaw, the whore sitting upon 
peoples, and multitudes, and nations, and tongues ; 
and they cannot see how they dishonour Christ, 
by setting up as in the place of God, to be the 
authors of men's faith, and still worse, to father 
their monstrous opinions upon the revelation of 
the glorious Gospel of God our Saviour, while 
their very deeds prove them to be carnal men, 
and their wisdom of the serpent which beguiled 
Eve, that now beguiles from the simplicity which 
is in Christ ; but that wisdom can never know the 
name, nor the number of the beast, and all that 
partake of the golden cup of Mystery, Babylon, 
are so stupified and bewitched thereby, that they 
cannot perceive those things, now that they are 
come to pass; although the Apostles foresaw, 
and forewarned us of every tittle thereof, long 
before they came to pass.* 

* And even as respects temporals, how have people, multitudes, 
and nations, with the rulers, turned things up side-down, pervert- 
ing the right way of the Lord, in what they call the religious 
world 2 for while they say (as respects the Gospel) that the labou- 
rer is worthy of his reward ; their reward has been, to make the 
Gospel as chargeable as ever they could ; yea, even while they 
quote the Apostle, who sa'th in i. Cor. ix* 18. " what is my reward 
then 1 verily that, when I preach the Gospel, I may make the 



305 



And wherefore need we marvel, that men who 
went about to make up a faith and command- 
ments for the world, should first reject the faith 
and command of Christ? which is, that we believe 
in, and fear God, and lay not up for ourselves 
treasures on earth : but the great whore had no 
regard for such as keep Christ's commandments ; 
there is no such article in all her creed, though her 
mouth is smoother than oil, saying, Lord, Lord, 
and Master, with a specious profession of Christ; 
yet she disdains all that would keep his commands, 
and that faith which Jesus is the author and fi- 
nisher of, while she embraces in her bosom, such 
as first break his command, and seek to lay up 
for themselves treasures on earth, and such as 
are presumptuous, and go out of his fear, to de- 
mise ordinances, and make faith for others, and 
know not the faith which Jesus is the author and 
finisher of ; that they pass over and make it to no 
effect; and in the room thereof, set up the com- 
mands of men ; affecting to be wise above what 
is written, and so, made up the most subtile confu- 
sed thing that ever appeared in the world, which 

Gospel of Christ without charge, that I abuse not my power ia 
the Gospel;" could any language more decidedly assert, that to 
make the Gospel chargeable, would be to abuse his power there- 
in, which no doubt was a heavenly power ? but alas ! how diffe- 
rent hath it been with all the gaiu-sayers and wise men of Babylon, 
who are such strangers to the heavenly reward of the Gospel, 
that they look for an earthly reward ] and how have the rulers 
fciuilt them up therein ? 



308 



they call faith, though neither themselves nor any 
other can tell the meaning thereof ; which yet 
they would have esteemed as jewels and ordinan- 
ces of inestimable value, that so they themselves 
too, might be thought some great ones. 

And thus rejecting the commands of God, they 
setup the tradition of men, whereby they scare 
the people, and cause them to err, and to break 
Christ's command, by fearing themselves, instead 
of fearing God and keeping his commandments ; 
which is, to love and fear him, and lay not up for 
themselves treasures on earth; but this the great 
whore passelh over, because the love of God was 
never in her, nay, but she loves them most, who 
most break the Lord's command, and lay up the 
most treasure on earth, and without that, she re- 
gards none either in church or state. 

Aud^ what if it should now be queried ; w hether 
there is not (even unto this day) as great abomi- 
nations, and as corrupt idolatry to be found in 
England ( adder a specious profession of the Gos- 
pel), as was in Israel in the days of Solomon, 
when he served Ashicreth and the abominations 
of the Heathen? for now, if the lust of the flesh, 
the lust of the eye, and the pride of life, should 
be served and bowed unto by professed Christians, 
what will their profession of the glorious Gospel 
do for them, but add to their condemnation, if so 
be, that the throne of iniquity, and the chambers of 
imagery, should yet he standing, and principali- 
ties and powers joined together in church and 



307 

state, to the upholding of spiritual wickedness iti 
their high places ? for sorely God will not be 
mocked, who is not us a man, to be put off with a 
specious semblance of reformation ; for he sees 
all things just as they are, and will bring them 
into judgment, with every secret work. 

And if Satan found the means of tripping up 
the heels of Solomon, and drawing away his heart, 
by means of that wealth, which was given as a 
blessing, under the favour of heaven, how fear- 
ful then, must be the state of him, who coveteth 
an evil covetousness to his house, that he may 
set his nest on high, that so he may be delivered 
from the power of evil ? and if woe was proclaim- 
ed against them in the times of the law, 
what shall become of such as profess the 
Gospel, while they would set their nest on high, 
among the unclean birds? and not only take de- 
light in that height and greatness procured by 
an evil covetousness ; but even think it a preser- 
vation from evil, or a means to deliver from the 
calamities which overtake and overturn states 
and nations ? 

But if that eye would, or could be opened, 
which the god of this world blindeth, then they 
might see, that they themselves, with their pomp 
and state, and the iniquity set up in a nation 
through the influence of such example, is one 
great cause of that evil which they fear ; yea, even 
of the Lord's judgments, which sometimes seem 
ready to break forth upon a nation or people ; 



308 

but which the unbeliever goes about to account 
for, as men do the fate of their battles, who attri- 
bute the success thereof to tiieir own wisdom, or 
to the feats of some of their heroes, and so make 
little account, to blaspheme (in effect) the provi- 
dence of God, which alone permits, upholds, and 
orders all things ; and is he not an infidel indeed, 
(though a high professing Christian,) who cannot 
see, that the Lord loves righteousness and hates 
iniquity; who over rules all, and will in no wise 
let the guilty go unpunished, except they repent 
and amend their ways and their doings? and are 
they not unbelievers, and like the Heathen, who 
imagine, that honour and dignity, should any ways 
consist in pomp and show, which must be support- 
ed by destructive expense ? 

I am aware that most would call such reaso- 
ning, the fruit of wild ignorance, which knows 
nothing of the greatness and the pomp needful 
for rulers to maintain, in order to command res- 
pect and authority, and appear great and liberal?* 

* It would be too tedious to answer the great outcry, and many 
objections, that some would make against what they would call the 
novelty of this sort of reasoning, as being subversive of any idea of 
liberality ; I may only remind such, (though I know that I cannot 
convince them,) that true greatness and liberality is one thing, and 
prodigality quite another, yea, so different, that while liberality 
may be called a real virtue, so far may wasting and prodigality be 
called a vice, just as we might say (by way of comparison), that, 
although industry is a virtue, yet if a man work himself to death, 
knowing that his over-exertion might have such effect; should 
not that be considered a crime, bordering on suicide 1 



309 



Answer — although I have little, or no know- 
ledge of such affairs, yet I have a mind, and can 
at times feel, and bewail the great folly which yet 
abounds in the world, and especially amongst 
some of the higher orders; and may tell him that 
would plead for expensive pomp, (as being needful 
to command respect,) that such wisdom is from 
beneath, in the council of the deceiver, more sub- 
tile than all the beasts of the field ; and do not 
such say in effect, (even while they deny it in 
word,) that now, although our profession be Chris- 
tian, yet the practice of our rulers must be Heath- 
en, in order to command respect and authority ? 
and let me ask such a one again, whether it is 
not rather, a little foolish base mind, that ever 
thought he should be the more respected, for 
being clogged and cumbered with a deal of ill- 
gotten painted dirt? who does he think would 
regard him on such account? surely none, except 
fools or knaves, for in the sight of all the honest 
and the wise, it is righteousness which exalteth a 
nation, and that is it, which would also exalt its 
rulers, establish their authority, and make them 
truly honourable? and it is that alone, which can 
give a well grounded hope of the favour of God, 
and procure that honour or submission from men, 
which is due to rulers. 

And seeing the time that now is, it is high time 
to awake out of sleep; and ye that profess Christ, 
if ye know his day to be at hand, aud if ye believe 
iu his light, which is near ; bring your deeds there- 

r R 



310 

unto, that so ye may see, whether they be such as 
please God, or whether they please him not, 
which is of more importance to you, than thrones 
or sceptres, that soou pass away ? God hath given 
to every one, a measure of his light, which conies 
by Jesus Christ, which, if ye hate, it will be your 
condemnation, for it is the condemnation of all 
who love darkness rather than the light, because 
their deeds are evil ; but he that doth truth, cora- 
eth to the light, that his deeds may be reproved 
and made manifest, whether they are wrought in 
God ; and this is the Gospel message, that light 
is come into the world, and that God is light, and 
in him is no darkness at all. 

Behold then the great message of glad tidings, 
which concerns all mankind : and if the rulers 
take heed thereto, that is what would make them 
honourable, as the Lord saith, " if any man serve 
me, him will my Father honour and no man can 
serve him, while he rejects and slights his light and 
grace, which comes by him, to teach all, " to de- 
ny ungodliness and the world's lusts, and to 
live soberly, righteously, and godly, in this pre- 
sent world, looking for that blessed hope, and 
the glorious appearing of the great God and our 
Saviour Jesus Christ; who gave himself for us, 
that he might redeem us from all iniquity, and pu- 
rify unto himself a peculiar people, zealous of 
good works." {Titus ii.) That is the witness for 
God in the conscience, which is truth, and can- 
aot lie nor flatter any : oh ! that the rulers would 



311 



bring their deeds unto it, which would not deceive 
you ; if ye deal fairly with your own souls, it 
would speak the truth and no lie ; and would 
shew what is yet a lacking (for it is light) and 
would shew, whether there is not, (even to this 
day,) many things, which ought not to be once na- 
med amongst the rulers of a peculiar people, zeal- 
ous of good works ? and whether there is not yet, 
some of the old heathen leaven, which would still 
strive to bear rule, by means somewhat like the 
old pagan pomp and grandeur ? even like the 
princes of the unbelievers, whom the Lord said his 
followers should not be like ? and whether there 
is not still, a great want of faith, in the purity, 
simplicity, efficacy, and stability, in a word, the 
glory, which the wisdom of God would establish 
in the councils of his redeemed people, if they 
were disposed to be ordered by his wisdom, in 
all godly sincerity and honesty? 

Some may object and say, that I don't appear 
sensible of what a favour it is, to live under our 
valuable constitution. 

Answer — I have said already, that, little as I 
know, 1 esteem it a favour to live under such a 
government, which, compared with others that I 
have heard of, I don't know of any like it in many 
respects ; so that I wish well to it with all my 
heart, and that what is amiss may be set right; 
howbeit, I attribute, the well ordering, to the mercy 
of God, rather than to man; and 1 earnestly 
desire, that our rulers, who have so great antfL 



312 



arduous a weight upon them, may be fa* onred 
with wisdom from God, aud a heart to search tho- 
roughly, and see, whether there be any accursed 
thing concealed amongst them, which is a cause 
of great heaviness, and of divine displeasure? I 
say concealed, because the eye hath been closed 
which could see it; so that the back is bowed 
down unto this day, even by the weight of that 
thing, which Satan halh bound upon the daughter 
of professing Israel, these many years: so that if 
ever ye come to be loosed from that great infirmi- 
ty, it mnst be, by the mighty power of Him, who 
is L >rd of the Sabbath day, unto whose people 
there remained) rest and peace : but then, if ye 
would be his people indeed and in truth, children 
that will not lie, of whom he would be the Sa- 
viour, ye must know him that would cast out 
that evil spirit, and spoil your hypocritical rest; 
can ye and your chief-priests bear him to heal on 
your Sabbath day? will i( offend you, to have 
your false rest disturbed, even the rest that ye 
would take as in a defiled bed, which will prove 
too short, and the covering too narrow, being at 
best, but of the works of that law which is under 
the curse ? 

But beware that ye be not offended in Him, 
that is the way, the truth, and the life, who alone 
can lay the axe to the root of the corrupt tree; 
but shall I say, for my part, the message is unto 
you, iu the fear and dread of the Lord, the God of 
heaven and the whole earth ; that if ye would 



313 



receive him in the way of Ins coming", ye must 
bring forth fruits meet for repentance ; a id if ever 
ye come to know Christ to reign amongst you in 
righteousness, and to decree justice and judgment 
through you, ye must first be willing to loose 
some heavy burthens, even in the outward mam- 
mon, which is even grievous for yourselves to 
bear, and which is (to some of you) as the riches 
of unrighteousness"; because that ye have been 
taking too much, and giving too much, and spend- 
ing too much, and appearing too great and too 
wanton upon the earth ; so that the Lord is weary 
with forbearing, and will not always bear your 
pomp ; and seeing that he hath done more for 
you than for other nations, shall he not therefore, 
require the more at your hands? even that ye 
should be a kind of first fruits, of that righteous 
order and government which he would have set 
up in the nations that will receive it ; and oh ! that 
ye may not thrust it away from you, and so prove 
yourselves unworthy of his mercies! 

And this know, that if ye serve Him, ye cannot 
please yourselves in the first place, but must be 
willing, even in that sense, to leave your great 
enormous customary receipts, which now, with 
some of you, seems like a gift that blindeth the 
mind and perverteth judgment ; but if (on the 
other hand,) ye seek the Lord for true greatness 
of soul, to lay them down as a free will offering, 
at his footstool, methinks that I see in his light, 
that it would be, even yet, (at this late hour,) an 



314 



acceptable sacrifice of a sweet savour ; and that 
then, light would spring up amongst you, yea, 
even a measure of that light, in which all the na- 
tions of them that are saved must walk ; and if 
ye did believe and walk therein, and do the truth, 
it would reprove all your evil deeds, and give power 
over them, for the light of Christ is the light of 
life, by which ye might become children of the 
light, and of his day. 

And they that thus serve the Lord he would 
honour, yea, and if the rulers did so honour him, 
he would exalt even the outward law (or order of 
the creation,) and make it honourable in their 
hands, and so they should know, (if they follow 
on to know the Lord,) that it is " the righteous 
which hold on their way, and men of clean hands 
grow stronger and stronger and ye should see, 
(if the eye be opened,) that the thing which ye 
thought highly esteemed, is an abomination, 
and that which ye thought needful, for the health, 
strength, and honour of the state, is a very cause 
of sickness, weakness, and disgrace thereunto, and 
a cause of great drudgery unto rulers, yea, even 
worse and harder to bear, than the whole res- 
ponsibility of their administration, (if I should be 
allowed to speak plainly,) I mean the general 
course of life and manners, which hath been 
gendered by the acquisition of over much wealth ; 
and become so familiar with use, and so establish- 
ed by vain custom, as now to be thought, not only 
honourable, but even indispensable, which if they 



315 



could see and feel as it really is, would rather 
appear like dragging along, an old dead filthy 
carcass, (crawling with worms,) which though 
chained to them by custom, yet nevertheless, 
need a large portion of depravity, to give a relish 
for such an evil savour, which, to a clean, sound, 
healthy mind, which the Lord cleanseth, would 
appear neither graceful, grateful, nor healthful, 
nay, but disgraceful, nauseous, and pitiful. 

Oh, England ! England ! and the nations there- 
of, what will become of many great ones of the 
higher orders, if they still go on, seeking out 
wealth and many inventions to consume it upon 
their ungodly lusts? oh! the many imaginary 
wants, and the abomination of their evil example 
in the world ! what great skill is displayed, to 
waste precious time, and destroy the good crea- 
tures of God, as the various debaucheries of their 
private and public amusements may bear witness ? 
all of which, b^ing performed so seemingly grace- 
ful, and dressed up with such deceit and dissimu- 
lation, as might lead one to conclude, that the 
whole mask was wrought by Satan's own finger, 
being throughout, quite of a piece, with their 
theatres, revels, games, toasts and sports ; grown 
so common aud familiar, that many may almost 
forget whether such things exist at all, aud others 
again, seem to think that they could not live with- 
out them, while thousands of the poor are at their 
wits' end to sustain life. 



316 



That is the nation, (favoured above others,) of 
which it may be said, what could the Lord have 
done for a nation, which he hath not done in it? 
and will he not look into it for fruits of righteous- 
ness, seeing that it is a nation, which can boast of 
being enlightened beyond others? Well, yea, 
thrice happy had they been, did they but believe 
and walk in the light, as many amongst them have 
done, (who were as the salt of the earth,) then 
should the Lord have taken delight in these na- 
tions, and they should have been the glory of the 
world ; so that we had need to beware, and 
remember the lamentation over a people favoured 
in like manner, of whom it was said, " the crown 
is fallen from our head ; woe unto us that we 
have sinned and again, " woe is me for my 
hurt, my wound is grievous when the Prophet 
saw how the Lord would sling out the inhabitants 
of the laud ; (Jer. x. Lament, v ) 

Which, that it may never be wholly applicable 
to these favoured nations, or the rulers, my soul 
and spirit craves ; but that they may be so aroused 
to fear the Lord, as to apply their hearts to wis- 
dom, even to the light, of Christ, (which is the 
wisdom and power of God,) that would show 
many of them, how very far they are from walking 
in acceptance before the Lord of Hosts, who is 
able to change their glory as in a moment, and 
roll it up as a scroll is rolled together ; oh, that 
they would fear him indeed ! who is able to blow 



317 



away all the deceitful works with one blast of 
breath.* 

It was said of Israel, whom the Lord nourish- 
ed and brought up, (and drove out the heatheu 
from before them J " I have nourished and brought 
up children, and they have rebelled against me : 
the ox knoweth his owner, and the ass his mas- 
ter's crib; but Israel doth not know, my people 
doth not consider ;" to whom he calls, saying, " Ah 
sinful nation, a people laden with iniquity, a seed 
of evil doers, children that are corrupters; they 
have forsaken the Lord, they have provoked the 
Holy One of Israel unto anger. {Isaiah i.) 

And now, will his favoured nation, at this day 
consider, and know the Lord, and serve him with 
a perfect heart, and willing mind ? alas ! woe is 
me, because that for many amongst them, (and 
even some of the rulers) it looks as if there is no 

* We may perceive, even in our own time, a most signal display of 
the Lord's over-ruling power in the kingdoms of this world — only look 
at the late convulsion in France ; behold that nation, standing almost 
alone, and even making head, against the power, interest, and policy, 
of the combined forces, of Emperors, Kings, Princes, States, Popes, 
Priests and Prelates, &c. and on the other hand, see them again, 
(after having vanquished them all,) assaying to march furiously 
through the world ; with Emperors, Kings, Princes, States, Priests and 
Prelates, all on their side, when their mighty legions were hurled 
down, with all their train of armies and allies : — some might say 
that there was a cause for such changes ; and so there was,yea,and a 
very different cause too, from that which the infidel would assign, yea, 
verily, there was a cause, which was according to his permission, 
without which, even a sparrow cannot fall to the ground. 

s s 



318 



hope ; yea, alas, for three reasons, there is little, 
little hope, and because of a fourth, the wound ap- 
pears incurable. 

Because that many of the customs of the peo- 
ple are vain, and as some in old time, chose their 
own ways, which were not good, neither walked 
they in the way of the Lord, but a deceitful heart 
caused them to err : so that the Lord removed 
them from being rulers, and by his power brought 
in others in their room ; who nevertheless, have 
gone after many of their liberties, to serve the 
lust of the flesh, which the Lord abhors. And 
now secondly, because it is the custom, and the 
heart goes after it, the people will not consider, 
but hold up the same thing still, as if they concei- 
ved, that custom and old usage should consecrate 
or sanctify corruption ; they uphold an old custom 
(because they like it,) until it would throw them- 
selves down into the pit, because of which the 
heart becomes gross, the ear heavy, and the eye 
closed from seeing ; because of which, they know 
not to walk in the light of the Lord, neither consi- 
der the operation of his hand, so as thoroughly to 
amend their ways and their doings. 

And also for this, there is little hope, even be- 
cause of the corrupt lawyers, who are still what 
the Lord said they were, even such as take away 
the key of knowledge, yea, such as would not 
only take away and confuse the knowledge of 
God, but even take away the key of all sound ra- 
tional common sense, which was clear and simple, 



319 



until they made it intricate, and confused, muddy, 
aid corrupt ; and many of them show by their 
ways, that they have not a good conscience to- 
ward God and man, inasmuch as with all their 
skill and craft, they labonr to make right appear 
wrong, and wrong, right ; to put truth for false- 
hood, and lies for truth ; and he who appears the 
greatest work-master in that horrible science, of 
perverting the truth, and turning of things upside 
down, is considered greatest, and thus the most 
vile person is thought most honourable. 

But above all, that which makes the wound ap- 
pear incurable, is the evil influence of the covetous 
priests, that can never have enough ; who destroy 
the people, and by their example embolden them 
in iniquity, even by beholding amongst some of 
them and their families, as many imaginary wants, 
and as great propensity to live deliciously, as ever 
appeared among the heathen ; while at the same 
time, they profess to be denying themselves, tak- 
ing up their cross, and learning of a meek and 
lowly Saviour ; and the people think so too, unto 
whom they cry, peace, so long as they put into their 
mouths, (when yet there is no peace) while they heal 
the hurt of the people slightly, and cast stumbling- 
blocks before them, and eat that which is sacrifi- 
ced to their idol, for the glory of the world, and 
the wisdom thereof, that is their idol ; and by 
their example, the people are emboldened to par- 
take of that which is sacrificed thereunto, even to 
the god of this world, whereby the conscience of 



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the weak is defiled, and the Lord dishonoured, 
even by serving other gods and glorying therein, 
which is fornication spiritually ; the love not being 
chaste and pure unto the Lord, because they 
know him not, neither will they consider. 

Therefore, is there not now, full as great cause 
of mourning, as when the Lord proclaimed the 
command " to consider, and call for the mourning 
women, to teach their daughters wailing, and 
every one her neighbour lamentation ;" because of 
what came to pass, when (through deceit) the peo- 
ple refused to know the Lord, neither obeyed his 
voice, who saith, " let not the wise man glory in his 
wisdom, neither let the mighty man glory in his 
might, let not the rich man glory in his riches ; 
but let him that glorieth glory in this, that he 
imderstandeth aud knoweth me, that I am the 
Lord, which exercise loving kindness, judgment, 
and righteousness, in the earth ; for in these things 
I delight, saith the Lord who saith, that he 
would punish all the house of Israel, which 
(while professing the circumcision), were uncir- 
cumcised in heart. (See Jerem. ix ) 

And how can they understand or know the 
Lord, who regard not his law, but glory in their 
wisdom and in their riches? Is not that a man's 
god in which he glorieth, (whatsoever it may be,) 
while a mere empty profession is but hypocrisy? 
And God will one clay make the hypocrite to 
Jreinble, (in a sense of judgment to come,) who 
knoweth not the Lord's righteousness and tempe- 



321 



ranee, but having on a righteousness and tempe- 
rance of their own, while the eye and expectation 
is after money, like Felix, and like him, the 
money-monger would still put by the reprover, 
(at best) saying, go thy way for (his time; when 
I have a convenient season, I will call for thee ; 
so saith the wordling, who would not have his 
convenience disturbed, and so, would never find 
it convenient to submit unto the righteousness and 
temperance which is of God. Oh! that such 
would tremble indeed, so as to witness redemp- 
tion before it be too late, that so they may not 
come before the judgment, where the gulf is 
fixed, and no passing from thence; but that their 
sins may be opened before them, going before- 
hand unto the judgment of him, who for judg- 
ment came into the world, that the blind may see, 
and that the eye which sees glory in vanity arid 
lies, may be made blind. 

That even thus, oh Lord God Almighty ! the 
prince of this world may be judged, by thy 
power, who hath all power in heaven and earth, 
that so the god of this world, w hich blindeth the 
mind, may be judged, and that the deceiver, the wolf 
in the sheep's clothing, (who is inwardly ravenous 
after gain,) may be seen and stripped of his false 
covering, and of all the deceivableness of unright- 
eousness ; yea, even change him, oh thou Lamb 
immaculate! if he may be changed, that so 
the wolf may yet lie down with the lamb, and 
that such as have been like the leopard, even 



322 



spotted all over with sin, may be made meet to 
lie down with thy kids, beicg changed by thy all 
renovating power, oh Lord Almighty ! by which 
the world was made, who hath power over death 
and hell; oh! limit the power thereof, which 
comes by sin, and cast down the beast, the whore, 
and the false prophet, that they may not always 
deceive the nations, but that the glory, the wis- 
dom, and the pomp of Mystery, Babylon, with 
all her filthiness of flesh and spirit, may be (as a 
great millstone) cast into the sea ; that the earth 
may be filled with the knowledge of the glory of the 
Lord, as the waters cover the sea; oh! thus yet 
reign, for Thou only art worthy, worthy, who is the 
blessed and only Potentate, the King of Kings, and 
Lord of Lords, who only hath immortality dwel- 
ling in the light, unto whom be all honour and 
glory and power everlasting ; Arrjen. 



323 



CONCLUSION. 

And now, having (according to the ability given 
me,) written something of that which hath turned 
upon my mind at times for years past ; I shall 
conclude with a few lines of the third and fourth 
Chapters of Micah, speaking on this wise : — • 

** Hear this, I pray you, ye heads of the house 
44 of Jacob, and princes of the house of Israel, 
" that abhor judgment, and pervert all equity. 
" They build up Zion with blood, and Jerusalem 
44 with iniquity,— The heads thereof judge for 
" reward, and the priests thereof teach for hire, 
44 and the prophets thereof divine for money : yet 
44 will they lean upon the Lord, and say, is not 
44 the Lord among us ? none evil can come upon 
44 us. Therefore shall Zion for your sake be 
44 ploughed as a field, and Jerusalem shall become 
4 ' heaps, and the mountain of the house as the 
44 high places of the forest. 

44 But in the last days it shall come to pass, 
44 that the mountain of the house of the Lord 
44 shall be established in the top of the mountains ; 
44 and it shall be exalted above the hills, and 
44 people shall flow unto it. — And many nations 
44 shall come, and say, come, and let us go up to 
44 the mountain of the Lord, and to the house of 
44 the God of Jacob ; and he will teach us of his 



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" ways, and we will walk in his paths ; for the 
" law shall go forth of Zion, and the word of the 
" Lord from Jerusalem. — And he shall judge 
" among many people, and rebuke strong nations 
" afar off; and they shall beat their swords into 
" ploughshares, and their spears into pruning- 
" hooks ; nation shall not lift up a sword against 
" nation, neither shall they learn war any more. — 
" But they shall sit every man under his vine and 
" under his fig tree ; and none shall make them 
" afraid ; for the mouth of the Lord of hosts 
" hath spokeu it." 



THE END. 



John Bull, Printer, ^ 
Waterford. J 



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